Y 


^^rw 


\\\  \''\\  '.ti  ^ 


Vi   i\i 


<,^ 


THE 


I.  IFE    AND    POWER 


GODLINESS. 


THE 


LIFE  AND  POWER 


OF 


TRUE   GODLINESS! 


DESCRIBED    IN 


•a  SEBIES  OF  DISCOURSES. 


BY  ALEXANDER  M'LEOD,  D.  D. 

PASTOR    OF    THE    REFORMED    PRESBYTERIAN    CHURCH, 
NEW-YORK. 


I  have  written  briefly,  exhorting  and  testifying,  that  this  is  the 
true  grace  of  God  wherein  ye  stand.... Pcfer. 


NEW-YORK: 

PUBLISHED   BY   JAMES   EASTBURN   AND    CO. 
AND    WILLIAM    GILLEY. 

A.  PA0I.,   PRINTER. 


1816. 


B 


Southern  District  of  New-York,  si. 

E  U'  RKMEMBERED,  that  on  the  fourth  day  of  December,  in  the  forty-first  year 
O  of  the  Fndcpeuilence  of  the   United  States  of  America,  Alexander  M'Leod,  of  the  said 
district,    hath  deposited  in   this  office  the  title  of  a  book,  the  right  whereof  he  claims  as 
Author  and  Proprietor,  in  the  words  following,  to  wit : 

"The  Life  and  Power  of  Godliness;  described  in  a  Series  of  Discourses.  By  Alexander 
"  M'Leod,  D.  D.  Pestor  of  the  Reformed  Presbyterian  Church,  New- York.  I  have  written 
"  briefly,  exhorting  and  testifying,  that  this  is  the  true  grace  of  God  wherein  ye  stand.  Peters 
In  conformity  to  the  act  of  the  Congress  of  the  United  States,  entitled  "  an  Act  for  the  en- 
couragement of  Learning,  by  securing  the  copies  of  Maps,  Charts,  and  Books  to  the  authors 
and  proprietors  of  such  copies,  during  the  times  therein  mentioned."  And  also  to  an  Act, 
entitled  "  an  Act,  supplementary  to  an  Act,  entitled  an  Act  for  the  encouragement  of  Learn- 
ing, by  securing  the  copies  of  Maps,  Charts,  and  Books  to  the  authors  and  proprietors  of  such 
copies,  during  the  times  therein  mentioned,  and  extending  the  benefits  thereof  to  the  arts  of 
designiDg,  engraving,  and  etching  historical  and  other  prints  " 

THERON  RUOD, 
Clerk  of  the  Southern  District  of  Nen-York. 


\ 


COJL.  HENRY  RUTGERS* 


DEAR  SIRy 

Personal  friendship  dictates  this  Dedica- 
tion.  There  are  not  wanting,  it  is  true,  public 
considerations  to  justify  my  addressing  you  in  tliis 
manner.  To  whom  can  Discourses  on  the  Life 
and  Power  of  Godliness  be  more  appropriately 
inscribed  than  to  "an  Old  Disciple,"  distinguish- 
ed for  exemplifying  Christian  character  in  jjri- 
vate  life  and  before  the  world  ?  It  is  no  secret 
to  your  fellow-citizens,  that  you  have,  without 
ostentation,  uniformly  and  consistently  emj)loyed 
your  influence  and  your  wealth  in  relieving  the 
wants  of  others,  in  promoting  the  best  interests 
of  mankind,  in  patronizing  literary  institutions, 
and  in  supporting  the  church  of  God.  Your  vir- 
tuous deeds  I  do  not,  however,  design  to  celebrate. 
Their  evidence  is  interwoven  with  the  records 
of  New- York,  with  the  history  of  our  numerous 
benevolent  institutions,  and  with  the  sensibili- 
ties of  the  pious  poor. 


VI  DEDICATION, 

You  have  been  the  steady  friend  of  sound  doc- 
trine, of  practical  piety,  of  Clmstian  inoi*ality; 
and  it  is  on  this  account,  that  1  do  myself  tUe 
honour  of  prefixing  your  name  to  a  volume,  which 
I  have  endeavoured  to  make  a  just  description  of 
personal  religion.  Allow  me,  too,  my  dear  Sir, 
to  entertai'i  a  hope,  that  the  perusal  of  these 
Discourses  will  not  be  unprofitable  to  yourself, 
even  in  the  present  advanced  state  of  your  pil- 
grimage to  the  city  of  God. 

That  your  life  may  be  long  spared  for  further 
usefulness,  and  that  you  may.  at  your  appointed 
time,  come  home,  like  a  -'  shock  of  corn  ripe  in 
its  season,"  is  the  sincere  prayer  of,  Sir, 

Your  sincere,  respectful, 

and  affectionate  Friend, 

ALEXAJ^BEU  MLEOB. 

MW'Tork,  Bee,  S,  1816. 


PREFACE. 


JrROVISION  was  made  in  the  constitution  of  humaia 
nature  for  the  exercises  of  devotion:  and,  accordingly, 
men  of  every  age  and  kindred  have  some  kind  of  re- 
verence for  an  invisible  Superior.  It  is  upon  this  prin- 
ciple of  the  rational  mind,  not  improperly  called  by  mo- 
ral philosophers,  the  Sense  of  Deity^  that  religion  of  all 
kinds  is  engrafted ;  and  the  very  absurdities  of  Super- 
stition and  Fanaticism,  as  well  as  the  enlightened  piety 
of  the  sanctified  soul,  are  evidences  of  its  existence.  A 
correct  exposition  of  True  Religion  in  Man,  must  of 
course,  correspond  with  the  most  important  objects  of 
Moral  Science,  and  be  admitted  itself  as  an  interesting 
part  of  sound  Philosophy.  "  Behold,  the  fear  of  the 
Lord,  that  is  wisdom,  and  to  depart  from  evil  is  under- 
standing." A  delineation,  moreover,  of  the  power  of 
godliness,  in  the  origin  and  progress  of  the  Christian's 
"new^  and  better  life,"  is  calculated  to  interest  and  to 
instruct  the  young  believer,  and  to  assist  the  more  ad- 
vanced disciple,  in  those  reflections  which  are  necessary 
to  ascertain  both  the  fact  and  the  degree  of  his  personal 
religion. 

The  Author,  during  a  general,  and  even  an  inti- 
mate intercourse  with  Christians  of  almost  all  ranks  and 
names,  has  frequently  found  himself  at  a  loss,  for  a 
work,  at  once  both  doctrinal  and  experimental,  to  be 


YlU  PREFACE. 

recommended  to  the  perusal  of  those  who  are  seeking 
the  consolations  of  the  gospel  of  the  grace  of  God,  and 
adapted  to  the  actual  condition  of  society  in  our  cities 
and  our  country.  These  discourses,  most  of  which 
have  been  delivered  in  the  course  of  his  ministry  in  this 
city,  have  been  selected  for  the  press  in  order  to  supply 
to  the  best  of  his  ability  this  deficiency. 

For  the  purpose  of  introducing  more  argument  and 
criticism  than  can  be  properly  admitted  into  a  popular 
discourse,  notes  have  been  appended  to  the  text,  where- 
soever they  appeared  to  be  necessary.  If  the  volume 
should  prove  the  means  of  instruction  or  comfort,  to 
any  of  those  who  have  been  awakened  in  the  midst  of 
the  gay  and  busy  world,  to  any  timid,  doubting,  or 
tempted  believer,  the  author  will  rejoice  that  his  labour 
hath  not  been  in  vain  in  the  Lord^  to  whose  patronage  and 
blessing  it  is  humbly  submitted. 


THE 
DISTINGUISHING  CHARACTERS 


OF 


EVAMGELICAJL  RELIGION. 


INTRODUCTORY. 

SERMON  I. 

Luke  ii.  10..../  bring  you  good  tidings  of  great  joy. 

X  HE  pleasure,  which  a.  great  and  good  mind  always 
takes  in  the  contemplation  of  what  is  extensively  bene- 
ficial, will  account  for  the  interest  which  the  holy  an- 
gels feel  in  the  work  of  redemption.  Those  mighty 
agents,  guided  by  vast  intelligence  in  all  their  acts,  are 
indeed  commanded  by  the  Lord  to  serve  him  in  his  go- 
vernment ;  but,  so  far  from  feeling  duty  a  burden  are 
they  in  ministering  to  elect  men,  that  they  take  care  to 
demonstrate  their  own  joy,  in  every  step  of  the  progress 
©f  the  sinner's  salvation.  The  loss  of  members,  which 
the  celestial  society  sustained  by  the  fall  of  rebel  angels, 
is  made  up  by  the  introduction  'of  redeemed  men  into 
their  high  fellowship,*  and  in  this  they  rejoice :  But,  the 
superior  developement,  which  is  made  in  the  covenant 
©f  grace,  of  the  Persons  and  the  perfections  6f  the 
Godhead ;  and  the  superior  felicity  which  i«  consequent- 

3 


10  THE  DISTINGUISHING  CHARACTERS 

Ij  diffused  through  the  intelligent  creation,  principally 
account  for  the  angelic  ecstasy  which  accompanied  the 
delivery  of  the  evangelical  message  announced  in  my 
text 

On  the  night  of  Christ's  nativity,  a  messenger,  pro* 
bably  Gabriel,  is  sent  from  heaven  to  inform  the  shep- 
herds of  Bethlehem  of  the  event  which  had  just  come 
to  pass  in  the  city  of  David,  These  men  had  succeed- 
ed to  the  occupation  of  the  son  of  Jesse,  and,  after 
many  ages  had  passed  away,  occupied  the  same  fields  of 
the  wood,  which  oft  had  echoed  the  tones  of  his  harp* 
before  he  was  called  from  private  life  to  superintend  the 
concerns  of  an  empire.  If  they  partook  of  his  spirit, 
they  thought,  like  him,  of  the  promise  made  unto  the 
fathers.  That  promise  is  now  accomplished ;  and  fear 
came  upon  them  when  the  ethereal  messenger  stands 
before  them.  A  circle  of  light  of  undescribable  splen- 
dour surrounded  the  humble  pastors,  while  the  Angel 
said  unto  them^  Fear  not :  for  behold^  I  bring  you  good 
iidings  of  great  joy. 

He  proceeded  to  deliver  his  message.  He  assured 
ihem,  that  the  Messiah  of  the  prophets,  the  Saviour  ol 
sinners,  the  Anointed  of  the  Lord,  was  actually  born 
of  a  woman  in  Bethlehem- J udah ;  and  he  minutely  de- 
scribed the  condition  in  which  the  shepherds  should  find 
him.  Upon  communicating  these  tidings,  he  was  sud- 
denly joined  with  a  multitude  of  the  heavenly  host;  and 
the  astonished  shepherds  beheld  them,  in  the  light  of 
the  glory  of  the  Lord  which  shone  around  them,  and 
distinctly  heard  them  singings  with  inimitable  melody* 


OF  EVANGELICAL  RELIGION.  1 1 

Glory  to  God  in  the  highest^  and  on  earth  peace^  good  ivtli 
towards  men. 

Glory  to  God  in  heaven,  and  peace  to  men  on  the  earth, 
are  two  distinct  objects  of  consideration.  They  did 
appear  irreconcileable ;  but  they  are  made  to  unite  har- 
moniously in  one  principle,  now  clearly  exhibited  in  the 
incarnation  of  the  Son  of  God — Good  will  towards  men. 
In  this  union,  every  good  mind  will  rejoice. 

May  we,  brethren,  following  the  example  of  the  shep- 
herds, after  the  angels  were  gone  away  from  them  into 
heaven,  say  one  to  another,  "  Let  us  now  go  and  see 
this  thing  which  is  come  to  pass,  which  the  Lord  hath 
made  known  unto  us."  We  too  shall  find,  that  the  gos- 
pel of  Christ  is,  what  the  text  affirms  it  to  be,  glad  ti- 
dings  of  great  joy. 

The  mere  fact,  of  the  humble  birth  of  the  Son  of 
man  in  Bethlehem,  irrespective  of  the  design  of  his  ap- 
pearance, would  not,  it  is  true,  prove  an  occasion  of  such 
joy  to  all  people :  it  is  the  appearance  of  Messiah  ac- 
cording to  the  purpose  and  the  promise  of  God,  and  the 
certainty  of  his  accomplishing  the  work  given  to  him  to 
do,  that  laid  the  foundation  of  the  hope  of  man  and  the 
joy  of  angels.  It  is  on  this  account,  the  celestial  minis- 
ter called  his  message  to  men,  "  good  tidings ;"  and  it 
is  on  this  account,  that  we  still  call  the  Christian  reh- 
gion,  by  its  familiar  name,  the  Gospel.  Admitting  then 
as  truth,  without  any  additional  proof,  what  the  angel 
said  to  the  shepherds,  That  Christianity  is  indeed  good 
news,  let  us  illustrate  the  assertion  by  a  review  of  its  pe- 


12  THE  DISTINGUISHING  CHARACTERS 

Guliar  advantages.  We  who  now  preach  this  gos- 
pel have  particular  facilities  for  such  illustration.  Not 
only  do  we  know  that  Christ  came  into  the  world ;  but, 
we  also  know,  that  he  lived  to  obey  and  magnify  the 
law  in  our  room ;  ihat  he  suffered  unto  death  to  satisfy 
divine  justice  for'our  sins;  that  he  arose  from  the  dead, 
and  ascended  to  the  right  hand  of  God  to  administer  the 
the  blessings  of  redemption  to  his  covenant  seed :  and 
that  he  is  able  to  save  to  the  uttermost  all  that  come  un- 
to God  by  himp 

I  proceed,  then,  to  lay  before  you,  with  all  the  dis- 
tinctness of  which  I  am  capable, 

THE  PECULIAR  EXCELLENCES  OF  THE  GOSPEL. 

In  announcing  my  design^  I  feel  myself  compelled,  in 
order  to  prevent  undue  expectation  on  the  part  of  my 
audience,  to  explain  the  sense  in  which  I  use  the  terms 
employed  in  the  proposition. 

Gospel,  from  the  German  Got-speli,  signifies  a  good 
word,  and  corresponds  precisely  with  the  original  ex- 
pression in  the  New  Testament,*  literally  rendered,  as 
in  the  text,  good  tidings.  It  is  the  word  of  Christ  in  the 
revelation  of  his  grace :  It  is  Christianity  itself,  very  just- 
ly, as  well  as  emphatically,  called  Evangelical  Religion. 

*  EoccyyeXtov,  in  ohi  English,  Evangel,  or  Evangely.  The  verb 
tmyytXi^efAui  employed  by  the  angel  to  the  shepherds,  I  evangel- 
ize, is  very  correctly  rendered,  I  bring  you  good  tidings — I  preach 
the  gospel. 


OF  EVANGELICAL  RELIGION.  13 

The  peculiar  excellences  of  evangelical  religion  are 
those  good  things,  which  belong  exclusively  to  Christi- 
anity ;  and  which  also  are  superior  in  value  to  any  thing 
which  appertains  to  any  other  system  of  religion  whatso- 
ever. Every  religion,  however  mischievous  in  its  tenden- 
cy, and  false  in  its  principal  doctrines,  holds  up  to  view 
some  good  things  in  common  with  divine  revelation.  The 
Jew,  the  Pagan,  the  Mahometan,  the  Deist,  and  the 
Heretic  who  bears  the  Christian  name,  may  each  con- 
sistently preach  and  write  many  sound  sentiments,  re- 
commend general  morality,  and  urge  the  necessity  of 
preparation  for  a  world  to  come.  Any  of  these  may, 
consistently  with  his  own  religion,  descant  with  fervour 
and  with  eloquence,  though  not  evangelically,  yet  in 
terms  resembling  sermons  from  the  Christian  pulpit,  up- 
on the  importance  of  devotion,  of  penitence,  of  self- 
denial,  and  of  benevolence,  and  so  display  distinguish- 
ed talents  and  erudition.  True  religion  has,  neverthe- 
less, its  own  characteristics.  It  has  properties  which 
distinguish  it  from  every  other  system;  and  these  pro- 
perties excel. 

It  is  not  the  object  of  this  discourse,  to  explain  the 
good  things  which  evangelical  religion  holds  in  common 
with  any  other  system ;  nor  shall  I  undertake  to  show 
how  far  other  systems  may  be  indebted,  either  more 
immediately  or  remotely,  to  Christianity  for  every  good 
thing  which  belongs  to  them.  It  is  my  design  to  distin- 
guish the  gospel  of  the  grace  of  God  from  every  other 
system,  by  specifying  its  own  peculiar  excellences. 


14  THE  DISTINGUISHING  CHARACTERS 

Christianity,  alone,  establishes  friendship  between 
God  and  man  in  a  Mediator — Provides  perfect  satisfac- 
tion to  divine  justice  for  the  sinner's  transgression — 
Secures  a  change  of  mind  from  sinfulness  to  holiness 
by  supernatural  power — and,  Communicates  a  full  title 
to  a  place  in  heaven  on  account  of  the  merits  of  ano- 
ther. 

These  are  its  peculiarities.  These  are  the  excellences 
of  evangelical  religion.  Judge  ye  whether  the  message, 
that  announces  them  to  fallen  man,  be  justly  denomina- 
ted good  tidings. 

1.  The  Christian  religion  alone  proposes  to  man 
friendship  and  communion  with  God  in  a  Mediator,  and 
effects  reconciliation  by  providing  a  Mediator  perfectly 
qualified  for  the  purpose. 

The  most  general,  and  at  the  same  time,  the  most 
correct  idea,  which  can  be  formed  of  religion,  is  a  friend- 
ly connexion^  between  the  reasonable  creature  and  the 
Supreme  being :  and  every  system,  ancient  and  modern, 
true  or  false,  w^hich  bears  the  name  of  religion,  propo- 
ses such  a  connexion  between  God  and  man,  as  shall  se- 
cure to  the  children  of  men  the  favour  and  protection 
of  the  Deity. 

*  Religion,  is  from  the  Latin  Religio,  and  that  from  Religare,  to 
bind ;  because  it  is  the  bond  of  connexion  with  God.  Lactantius 
ait  religionem  dici  a  religando.  Sunt  dicti  religiosi  ex  relegendo;  ut 
elegantes  ex  eligendo,  tamquam  a  deligendo  diligentes,  ex  intelli« 
gendo  intelligentes.    Cico  Nat  Deorum. 


OF  EVANGELICAL  RELIGION."  15 

Socrates,  and  I  select  his  remarks  in  illustration,  be- 
cause he  was  the  wisest  of  the  heathen,  declared,  just 
before  he  swallowed  the  poison  that  produced  his  death, 
his  conviction  of  the  immortality  of  the  soul,  and  of  the 
future  happiness  of  those  who  live  in  the  practice  of  a 
divine  life. 

An  idolatrous  devotion  constituted  the  religion  of  this 
distinguished  man.  "  We  may,"  said  he,  "  say  our  pray- 
ers to  the  Gods  as  it  is  our  duty ;  and  implore  them  to 
make  our  exit  from  this  world  and  our  last  stage  happy : 
for  I  have  always  heard  say,  that  we  ought  to  die  peace- 
ably, and  blessing  the  Gods."  His  last  words  were  an 
injunction  upon  his  special  friend  to  sacrifice,  on  his  ac- 
count, a  cock  to  Esculapius :  and  yet,  idolater  as  he  was^ 
with  all  his  reputation  for  philosophy,  he  gave  utterance 
to  sentiments  which  are  not  excelled  by  many  professed 
ambassadors  of  Jesus  Christ.  "  Athenians,  I  honour  and 
love  you;  but  I  shall  choose  rather  to  obey  God  than  you 
— the  divine  providence  will  not  be  wanting — upon  de- 
parting out  of  this  life,  two  ways  are  open  to  us;  the  one 
leads  to  the  place  of  eternal  misery,  the  other  conducts 
those  to  the  happy  mansions  of  the  Gods  who  have  re- 
tained their  purity  upon  earth,  and  have  led  in  human 
bodies  a  life  almost  divine." 

A  mediator,  too,  '"by  whose  ai4  God  is  rendered  pro- 
pitious, is  admitted  by  other  systems  of  religion  than 
that  which  is  evangelical.  A  Mi&tTfjg,  as  the  Greeks  call 
a  mediator,  an  intercessor,  or  an  umpire  in  case  of  con- 
troversy, was  often  employed  by  the  ancients  in  settling' 


16  1*HE  DISTINGUISHING  CHARACTERS  ' 

strife.  The  idea  is  also  familiar  to  men  of  our  own  age, 
both  in  public  and  in  private  life,  in  putting  an  end  to 
contention  between  individuals  and  rival  or  belligerent 
eommonwealths. 

It  is  easy  to  transfer  this  idea  to  our  relations  with  the 
Deity.  The  inferior  divinities  of  Pagan  mythology,  the 
demons  of  Plato  and  Socrates,  and  other  famous  philo- 
sophers of  the  heathen  school,  the  interceding  angel» 
and  saints  of  the  great  Apostacy  which,  unhappily  for 
the  repose  of  the  world,  and  the  purity  of  the  church, 
bears  the  Christian  name,  are  so  many  mediators,  em- 
ployed by  the  disordered  fancy  of  sinful  mortals  to  re- 
store them  to,  and  preserve  them  in,  the  favour  and 
friendship  of  their  gods. 

The  gospel  is  distinguished,  from  those  systems  of 
religion,  which  admit  not  a  mediator,  and  from  those, 
which  propose  to  effect  reconciliation  with  God  by  such 
means,  not  only  by  revealing  a  Mediator  of  superior  ex- 
cellency, but  also  by  securing  the  favour  and  friendship 
of  God  in  him.  There  is  one  Mediator  between  God 
and  man.  In  him  God  is  reconciled  to  man.  In  him 
man  is  reconciled  to  God.  In  him  God  and  man  unite, 
agree,  and  have  fellowship  one  with  another.  Both  the 
parties  are  not  merely  influenced  to  friendship  by  a  pro- 
posed arrangement  of  the  causes  df  variance,  but  they 
ar^  both  in  fact  in  the  Lord  Jesus  Christ,  and  m  him 
See  inseparably  united  to  one  another,  ^s  thou,  Father^ 
art  in  me.  and  I  in  thee,  that  they  also  may  be  one  in  us.^ 

*  John  xvii.  21. 


OF  EVANGELICAL  RELIGION.  17 

This  is  the  fact  which  alone  essentially  distinguishes  the 
mediation  of  the  gospel  from  every  other  kind  of  media- 
tion whatsoever.  It  is  a  peculiar  excellence  of  the  evan- 
gelical faith. 

Employ,  my  fellow-sinners,  whatever  other  agents  or 
instruments  you  please  to  procure  the  favour  of  Jehovah 
for  your  souls  and  bodies ;  multiply  and  exalt  mediators 
indefinitely;  and  still  you  will  find  it  labour  in  vain  to 
propose  a  parallel  to  the  man  Christ  Jesus.  Assign 
also,  to  this  same  personage  all  the  employment,  and 
dignity  of  which  you  can  conceive  to  the  exclusion  of 
the  idea  of  union  with  God  in  him,  and  still  you  have 
denied  the  evangelical  faith,  and  rejected  an  essential 
part  of  the  good  tidings  of  Christianity. 

God,  the  only  Lawgiver  of  the  universe,  is  offended 
at  the  intelligent  creature  who  prostitutes  his  rational 
powers  to  oppose  his  equitable  government.  God  is 
holy,  and  cannot  behold  moral  evil  without  abhorrence. 
God  is  just,  and  will  not  clear  the  guilty :  but  he  is  also 
gracious,  and  has  provided  a  Mediator — his  own  Son. 
God  so  loved  the  world  that  he  gave  his  only  begotten  Son^ 
that  whosoever  believeth  in  him  should  7iot  perish.^  but  have 
everlasting  life.  The  Redeemer  is  divine.  Christ  came, 
who  is  over  all,  God  blessed  for  ever.  Possessed  of  the 
divine  nature,  he  assumed  the  nature  of  man.  Foras- 
much as  the  children  were  partakers  of  flesh  and  blood, 
he  also  himself  took  part  of  the  same.  God  was  mani- 
fest in  the  flesh.  Thus  uniting  in  his  own  person  the 
nature  of  both  the  parties  at  enmity,  he  is  a  fit  Media- 
tor between  them:  and  both  meet,  willingly  in  fact,  an 

4 


18  THE  DISTINGUISHING  CHARACTERS 

well  as  by  nature,  in  hini.  In  him  it  pleased  the  Father 
that  all  fulness  should  dwell.  God  is  in  Christ  reconci- 
ling the  world  unto  himself.  We  too  are  brought  to 
him,  come  to  him,  and  are  found  in  him.  There  is 
therefore  now  no  condemnation  to  them  which  are  in 
Christ  Jesus. 

These,  therr^  brethren,  are  good  tidings  communi- 
cated to  us  from  heaven :  They  alone  reveal  a  Mediator, 
who  is  both  God  and  man,  and  in  whom  we  have  secu- 
red to  us,  by  covenant,  the  intimate  and  perpetual  friend- 
ship of  a  reconciled  God. 

2.  Christianity  is  the  only  religion  which  provides 
perfect  satisfaction  to  divine  justice  for  all  the  sins  of 
them  who  are  reconciled  to  God. 

Satisfaction  for  transgression  is,  in  all  cases,  necessary 
to  the  re-establishment  of  confidential  friendship.  It  is 
indeed  more  magnanimous  in  the  intercourse  of  man 
Avith  man  to  pardon  than  to  punish  private  injury.  In 
this  world  of  imperfection,  it  is  more  grateful  to  behold, 
amidst  scenes  of  sin  and  wretchedness,  instances  of  grace 
and  mercy,  than  indications  of  severity  and  vengeance. 
Notwithstanding  this  benign  feeling,  which  is  no  doubt 
occasioned  by  the  constitution  of  mercy  which  heaven 
hath  established,  in  subserviency  to  the  covenant  of 
grace,  for  the  government  of  the  present  world,  it  is 
still  remarkable  that  no  confidence  can  be  mutual  be- 
tween the  offender  and  the  offended  unless  the  former 
has  given,  and  the  latter  has  received,  satisfaction.  The 
man  who  has  committed  an  injury,  and  has  not  virtue 


OP  EVANGELICAL  RELIGION.  1$ 

enough  to  make  reparation,  acting  upon  this  principle,  is 
always  the  enemy  of  the  once  injured  person,  and  he 
who  has  been  aggrieved,  although  he  may  forgive,  will 
not  confide  in  the  aggressor  until,  by  apology,  by  com- 
pensation, by  penitence,  or  geneml  character,  he  be- 
comes satisfied  as  to  the  friendship  of  his  antagonist 

There  are  cases,  too,  occurring  in  the  intercourse  of 
man  with  man,  and  of  nation  with  nation,  when  an  evil 
once  committed,  or  an  injury  inflicted,  cannot  be  undone 
or  repaired.  The  penitent  may  return  property,  and 
so  repair  the  injury  committed  by  robbery ;  but  murder 
is  without  remedy,  because  life  cannot  be  restored  by 
created  power.  Punishment,  due  in  all  cases  to  trans- 
gression, must  be  remitted  where  satisfaction  has  taken 
place;  but  unexpiated  guilt  necessarily  excludes  the 
criminal  from  favour  under  a  righteous  jurisprudence. 

Such  ideas  of  moral  order  are  always  more  or  less 
famihar  to  those  who  have  moral  faculties;  and  they 
are  applicable  also  to  our  relations  with  Deity.  Men, 
in  every  age,  feeling  themselves  transgressors  of  the 
law  of  God,  have  sought  out  for  some  means  of  expia- 
tion ;  and  every  species  of  religion  proposes  something, 
either  in  the  character  of  man,  or  to  be  obtained  with- 
out him,  which  shall  serve  as  an  atonement  for  his  ini- 
quities. While  the  fanatic  proposes  his  own  inward  rap- 
tures as  a  covering  for  his  imperfections,  men  of  colder 
temperament  hold  up  the  supposed  excellences  of  their 
character  to  shield  them  from  the  ^unishment  invited  by 
their  misconduct.  By  far  the  greater  part  of  mankind, 
however,  look  around  them  for  some  gift  to  present  to 


20  THE  DISTINGUISHING  CHARACTERS 

their  deities,  in  order  to  conciliate  their  favour.  Sacrifir 
pes  and  oflbrings  of  this  description  constituted  a  great 
part  of  the  devotional  exercises  of  the  heathen  world. 
Voluntary  abstinence,  pilgrimages,  prayers,  and  penancQ 
have  also,  as  Avell  as  the  slain  victim,  been  severally 
employed  by  superstition  in  giving  satisfaction  for  sin, 

A  review  of  the  seA^eral  systems  of  religion  which 
have  from  time  to  time  appeared  among  men,  will  sufr 
ficiently  show  the  universality  of  some  sense,  of  moral 
evil,  and  of  the  necessity  of  having  something  to  ap- 
pease the  divinity ;  but  it  will  also  show  that  the  senti- 
ments of  men  unenlightened  by  the  gospel,  have,  al- 
ways upon  these  subjects,  been  partial  and  inaccurate. 
All  who  do  not  embrace  the  evangelical  doctrine,  with 
the  exception  of  those  few  friends  of  immorality  who 
esteem  no  crime  worthy  of  punishment,  unite  in  the  dis- 
tinction, which  our  Reformers  exposed  in  the  Catholic 
Apostacy,  of  sins  into  venial  and  mortal.  Christianity 
alone  reveals  the  necessity  of  perfect  satisfaction  to  di- 
vine justice  for  every  act  of  transgression,  and  points 
out  the  sacrifice  by  which  it  is  actually  made.  If  there 
be  any  one  principle  more  clearly  revealed,  more  im- 
portant, and  more  frequently  inculcated  than  another, 
it  is  this ;  Without  shedding  of  blood  there  is  no  remission. 
There  is  no  venial  sin :  for  every  sin  deserves  the  wrath 
of  God,  both  in  this  life  and  in  that  which  is  to  come ; 
and,  the  Redeemer  of  Israel,  in  bearing  our  punish- 
ment, satisfied  the  demands  of  justice  for  every  trans- 
gression. No  other  religion,  but  the  gospel,  provides 
such  satisfaction.  This  is  of  course  one  of  its  peculia,r 
isxcellences.     It  is  is  good  news  to  the  poor  awakened 


OF  EV ANGELICAL  RELIGION.  %k 

sinner,  that  the  blood  of  the  Covenant  cleanses  from  ^11 
sin. 


I  use,  n^brethrcn,  in  this  connexion,  in  preference 
to  the  word  atone,  the  expression  "  satisfy  divine  justice' ' 
for  our  sins,  not  merely  out  of  deference  to  the  excel- 
lent compilers  of  our  acknowledged  ecclesiastical  stand- 
ards, but  chiefly  because  this  phrase,  although  rarely 
used  in  modern  pulpits,  has  not  been  as  yet  rendered 
indefinite  or  unintelligible.  It  is  scarcely  possible  to  live 
in  the  habits  of  saying,  that  Christ  satisfied  divine  jus- 
tice for  our  sins,  and  yet  deny  that  they  needed  such 
satisfaction.  It  is  scarcely  possible  to  live  in  the  habit 
of  saying,  that  Christ  satisfied  divine  justice  for  our  sins, 
and  yet  affirm  that  justice  also  admits  of  their  punish- 
ment after  it  is  satisfied.  It  is  not  possible,  for  the  rea- 
sonable creature  to  believe,  that  the  Surety  satisfied  di- 
vine justice  for  the  sins  of  those  who  are  suffering  in  the 
everlasting  fire  the  punishment  of  those  very  sins.  I 
readily  admit,  that  the  two  expressions,  "  Satisfaction 
for  sin,"  and  "  Atonement  for  sin,"  are,  in  their  proper, 
if  not  in  their  modern  use,  perfectly  synonymous ;  and 
that  both  exclude  any  subsequent  punishment ;  that  each 
implies  the  reconciliation  of  the  parties  at  variance :  and 
yet,  somehow  it  has  come  to  pass,  that  very  discerning 
men  have  made  themselves  familiar  with  ideas  of  an 
atonement,  which  they  revere  as  complete,  although  it 
neither  satisfies  justice  nor  procures  reconciliation.  So 
powerful  is  the  influence  of  habit,  that  we  use  terms, 
without  knowing  their  import,  because  we  have  been 
accustomed  to  them.  But  sure  I  4m,  that  no  man  will, 
in  the  common  concerns  of  life,  in  the  courts  of  law,  or 


22  THE  DISTINGUISHING  CHARACTERS 

iln  the  public  transactions  of  nations,  consider  that  atone- 
ment as  complete,  which  is  not  satisfactory,  nor  that 
satisfactory,  which  does  not  set  future  controversy  aside, 
produce  reconciliation,  and  exclude  further-punishment. 

Atonement,  of  whatever  kind,  always  implies  a  pre- 
vious understanding  between  the  parties,  that  what  is 
offered,  as  such,  by  the  one,  shall  be  received,  as  satis- 
factory, by  the  other.  A  Sacrifice  may  indeed  be  made 
and  is  often  made,  without  any  antecedent  agreement, 
and  without  any  subsequent  acknowledgment;  h\ii  Atone- 
ment cannot  possibly  be  considered  irrespectively  of  a 
contract  stipulating  that  the  sacrifice  shall  be  accepted 
as  compensation  for  the  offence.  The  offering,  present- 
ed with  intent  to  conciliate,  may  be  in  itself  of  little  va- 
lue, or  it  may  be  of  transcendent  worth ;  it  may  be  ef- 
fectual or  ineffectual  to  its  purpose,  if  no  previous  agree- 
ment exist :  but  atonement,  being  the  satisfaction  requir- 
ed and  given  for  the  injury ;  it  is  impossible  to  conceive 
of  it  as  either  indefinite  or  ineffectual.  This  would  be 
to  deny  the  doctrine  of  atonement  altogether.  It  is  pro- 
bably the  mistake  of  not  distinguishing  between  the 
sacrifice  itself,  and  the  effect  produced  by  it,  that  has 
occasioned  so  much  diversity  of  opinion  among  Chris- 
tians relative  to  the  extent  of  the  satisfaction  given  to  di- 
vine justice  by  the  death  of  the  Son  of  God.  The  Sa- 
crifice is  intrinsically  of  infinite  worth ;  but,  the  atone- 
ment produced  by  it,  is  defined  by  previous  compact — 
The  eternal  Covenant  of  Redemption  and  of  Grace. 

It  is  then  a  peciiiar  excellency  of  evangelical  reli- 
gion^  that  it  secures  reconciliation  with  God  upon  the 


OF  EVANGELICAL  RELIGION.  23^ 

footing  of  perfect  satisfaction  made  to  divine  justice  for  ali 
the  sins  ofChrist's  spiritual  seed.  The  Son  of  God  be- 
came the  Son  of  man  also.  He  is  himself  the  Priest,  him- 
self the  Sacrifice,  himself  the  Altar  which  sanctifies  the 
gift.  He  acted  in  the  name  and  in  the  room  of  his  peo- 
ple. He  said,  It  is  finished :  and  God  is  well  pleased. 
He^  through  the  eternal  Spirit^  offered  himself  without  spot 
to  God ;  and  by  this  one  offerings  he  hath  perfected  for  ever 
them  that  are  sanctified, 

3.  Evangelical  religion,  alone,  secures  to  man  a  change 
of  mind,  by  supernatural  power,  from  sinfulness  to  holi- 
ness. 

The  benefits  of  pure  morals  are  obvious  to  every  one : 
and  every  scheme  of  religion  proposes  some  restraints 
upon  vice.  The  very  idea  of  society,  includes  the  use 
of  means  for  the  preservation  of  order,  the  maintenance 
of  justice,  and  for  the  reformation  or  punishment  of 
transgressors,  in  order  to  promote  the  public  morality. 
Plans  for  instructing  youth,  in  useful  knowledge,  for  re- 
straining their  eager  passions,  and  for  estabhshing  among 
all  classes  habits  of  regularity,  have,  in  every  part  of 
the  civilized  world,  been  esteemed  and  recommended. 
The  sense  of  right  and  wrong,  so  universal  among  man- 
kind, refers,  however,  to  a  higher  authority,  than  the 
spontaneous  regulations  of  social  life.  Conscience  de- 
rives its  force  from  the  consideration  of  some  invisible 
superior,  who  is  at  once  the  Lawgiver,  the  Witness,  and 
the  Judge  of  moral  conduct.  Men's  ideas  of  morality, 
cannot,  therefore,  fail  to  be  greatly  affected,  by  the 
opinions  which  they  entertain  respecting  the  attributes 


24  THE  t)ISTlNGUISHING  CHARACTERS 

of  the  object  of  their  adoration:  and  the  moral  tendency 
of  the  doctrines,  if  it  can  be  correctly  estimated,  ftir- 
nishes  an  excellent  criterion,  at  all  times,  of  its  truth  and 
its  worth.  However  numerous  and  powerful  may  be 
the  other  causes  which  affect  the  condition  of  morals  in 
any  community,  we  are  able  generally  to  learn  from  it 
the  character  of  their  gods  and  their  worship ;  and  for 
the  same  reason  we  may  also  conjecture  what  is  the 
state  of  morality  among  a  people  from  a  knowledge  of 
the  attributes  which  they  ascribe  to  their  Deities.  The 
licentious  votaries  of  Comus,  of  Venus,  and  of  Bacchus, 
as  well  as  the  ferocious  followers  of  Thor,  of  Woden^ 
and  of  Freya,  will  bear  upon  their  hearts  the  image  of 
their  respective  gods. 

From  the  state  of  Society,  from  time  to  time,  among 
the  descendants  of  Abraham,  it  is  not  difficult  to  ascer- 
tain, whether  they  were  most  in  the  habits  of  worship- 
ping the  Lord  God  of  Israel,  or  of  bowing  the  knee  to 
Baal,  and  sacrificing  to  Moloch. 

While  the  moral  tendency  of  the  Christian  religion 
evinces  its  decided  superiority  to  every  other  system,  it 
is  peculiarly  characterized  by  making  effectual  provision 
for  the  reformation  of  the  heart  and  the  life.  This  pro- 
vision consists,  not  merely  in  furnishing  the  best  instruc- 
tion and  the  most  powerful  motives  to  a  life  of  righteous- 
ness, but,  principally,  in  giving  absolute  effect,  to  these 
means  of  improvement,  by  the  power  of  the  Holy 
Ghost.  Revelation  makes  present  always,  to  our  im- 
mortal minds,  one  infinitely  glorious  God;  the  Creator 
and  Governor  of  the  universe,  in  whom  we  live,  and 


OF  EVANGELICAL  RELIGION.  25 

«nove,  and  have  our  being,  and  In  whom  all  things  con- 
sist. It  makes  him  present  to  us,  in  the  midst  of  our 
wants  and  our  enjoyments,  exclusively  the  object  of  our 
fears  and  our  hopes.  Jehovah,  possessed  of  all  perfec- 
tion, without  one  discordant  attribute,  is  himself  wis- 
dom, goodness,  power,  truth,  love,  immense,  unchange- 
able, and  eternal.  This,  Christian,  is  your  God.  The 
Father,  the  Son,  and  the  Holy  Ghost,  one  God :  He  is 
the  object  of  your  adoration;  to  him  you  are  baptized: 
and  from  him  you  receive  the  blessing. 

When  God  created  man,  he  did  not  leave  him  to  live 
at  random.  He  impressed  a  law  upon  his  heart.  He 
reiterated  his  precepts  with  an  Almighty  voice  from  the 
flaming  heights  of  Sinai.  He  wrote  t^iem  on  Tables  of 
Stone.  He  gave  them  to  us  in  the  Bible :  and  he  hath 
made  an  everlasting  impression  of  them  on  the  tables  of 
our  renovated  hearts.  Whereof  the  Holy  Ghost  also  is  a 
zvitness  to  us :  for  after  that  he  had  said  before^  This  is  the 
Covenant  that  I  will  make  with  them;  after  those  days^ 
saith  the  Lord^  I  will  put  my  laws  into  their  hearts^  and  in 
their  minds  will  I  write  them, 

Christianity  provides  directions  for  every  relation  and 
^  every  condition  o(  life.  It  is  a  rule  of  conduct  to  the 
magistrate  and  minister,  to  the  father  and  the  son,  to 
^he  husband  and  the  wife,  to  the  neighbour  and  the 
stranger;  and  especially  to  the  whole  household  of 
faith.  It  is  a  lamp  suspended  over  the  path  of  the  poor, 
the  industrious,  and  the  opulent,  which  gives  light  that 
shineth  more  and  more  unto  the  perfect  day.  It  allays 
resentment.     It  cherishes  contentment.     It  encourage? 

5 


M 


^6  THE  DISTINGUISHINO  CHARACTERS 

magnanimity,  benevolence,  and  beneficence ;  and  sancti^ 
fies  the  disposition  to  piety  and  truth,  until  the  man  of 
God  be  perfect,  thoroughly  furnished  unto  all  good 
works. 

Evangelical  religion  describes  holiness  in  the  clearest 
terms ;  requires  it  by  the  purest  precepts ;  illustrates  it 
by  the  best  examples;  and  urges  it  by  the  tenderest 
motives,  and  under  the  most  awful  and  solemn  sanctions: 
But  it  is  peculiarly  distinguished  from  every  other  kind 
of  religion,  of  whatever  name,  by  certainly  providing 
for  the  communication  of  holiness  to  the  mind  of  sinful 
man,  by  supernatural  power,  in  this,  the  gospel  stands 
alone.  In  recommending  mprality,  other  systems  may 
imitate,  though  they  cannot  equal  it;  but,  this  alone 
provides  the  washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost. 

Fallen  man  is,  by  nature,  a  sinner.  He  is  dead  in  tres- 
passes and  in  sins — "  wholly  defiled  in  all  the  faculties 
and  parts  of  soul  and  body.  By  this  original  corrup- 
tion," I  use  the  words  of  our  ecclesiastical  standards, 
"  we  are  utterly  indisposed,  disabled,  and  made  opposite 
to  all  good.  Man,  by  his  fall,  hath  wholly  lost  all  abili- 
ty of  will  to  any  spiritual  good — -He  is  not  able,  by  his 
own  strength,  to  convert  himself,  or  to  prepare  himself 
thereunto."  Man  is  indeed  naturally  a  moral  agent. 
Intellect,  he  possesses ;  Conscience,  he  possesses ;  Will, 
he  possesses.  He  is^  consequently,  a  subject  of  mora! 
law  and  government.  He  has  the  power  of  perceiving 
what  is  before  him ;  the  sense  of  right  and  wrong ;  and 
liberty  of  choosing  his  own  course  of  life.     These  are 


OP  EVANGELICAL  RELIGIOIN^  27 

idoral  faculties;  they  constitute  him  a  moral  agent. 
They  are  natural  faculties ;  they  are  a  part  of  the  con- 
stitution of  human  nature :  But  no  exertion  of  these  fa- 
culties, unassisted  by  supernatural  power,  can  possibly 
produce  holiness.  Enlarge  them  as  you  will ;  strength- 
en them,  indefinitely,  if  you  please ;  without  divine 
grace,  there  is  no  ability  to  will  or  to  do  what  is  spiritu- 
ally good.  However  powerful  the  intellect,  it  is  still 
spiritually  blind.  However  acute  the  moral  sense,  it  is 
still  the  guilty  conscience.  However  efficient  the  will, 
it  is  still  but  vigorous  in  evil.  This  is  human  nature 
corrupted.  Give  it  what  degrees  of  power  you  will ; 
increase  it  again  ten  thousand  fold ;  let  it  at  once  exert 
all  its  ability  :  This  augmented  natural  ability,  in  all  its 
exertions,  is  evil  continually.  It  is  impossible  it  were 
otherwise ;  for  it  is  nature  still.  Whatsoever  is  born  of 
the  flesh,  is  flesh :  and  the  carnal  mind  is  enmity  against 
God;  for  it  is  not  subject  to  the  law  of  God,  neither  in- 
deed can  be.  It  is  still  corrupt  nature.  So  then  they 
that  are  in  the  fleshy  cannot  please  God.  There  is  no  re- 
medy, but  a  change  of  nature :  and  a  change  of  nature 
requires  supernatural  power. 

To  be  carnally  minded,  is  death.  Yes,  brethren,  it 
is  death ;  and  if  there  be  natural  ability  in  fallen  man  to 
effect  upon  himself  regeneration  of  nature,  then  is  death 
no  longer  the  extinction,  but  the  creator  of  hfe.  Then, 
too,  shall  bodies  form  themselves  from  the  dust :  souls 
shall  become  their  own  creators:  the  dead  shall  by 
their  own  ability  burst  forth  from  their  tombs :  worlds 
shall  call  themselves  into  existenoe ;  and  we  shall  cease 


28  THE  DISTINGUISHING  CHARACTERS 

to  insult  your  understandings  with  the  delusive  evangel^ 
ical  message. 

But,  no !  brethren ;  rather  let  every  mouth  be  stop- 
ped, and  all  th«  world  become  guilty  before  God.  I 
bring  you  good  tidings.  What  is  impo&sible  with  man, 
is  possible  with  God.  Although  by  nature  dead,  your 
life  is  hid  with  Christ  in  God.  And  you  hath  he  quick- 
ened, who  were  dead  in  trespasses  and  sins:  For  we 
are  his  workmanship  created  in  Christ  Jesus  unto  good 
works.  It  is  the  Spirit  that  quicKeneth.  Whatsoever 
is  born  of  the  Spirit  is  spirit.  He  that  began  this  good 
work  shall  carry  it  on  to  the  day  of  Jesus  Christ  For 
whom  he  did  predestinate,  them  he  also  called ;  whom 
he  called,  them  he  also  justified ;  and  whom  he  justified^ 
them  he  also  glorified.  We  all  with  open  face,  behold- 
ing as  in  a  glass  the  glory  of  the  Lord,  shall  be  changed 
into  the  same  image  from  glory  to  glory,  as  by  the  Spi- 
rit of  the  Lord. 

4.  Evangelical  religion  secures  for  believers  a  title  t© 
a  place  in  heaven,  on  account  of  the  merits  of  another — 
the  merits  of  their  Redeemer. 

By  grace  are  ye  saved  through  faith ;  and  that  not  of 
yourselves ;  it  is  the  gift  of  God :  not  of  works,  lest 
any  man  should  boast.  That  as  sin  hath  reigned  unto 
death,  even  so  might  grace  reign  through  righteousness^ 
unto  eternal  life,  by  Jesus  Christ  our  I^ord. 

Every  religion,  I  am  aware,  proposes  to  its  devout 
followers,  exemption  from  endless  punishment,  and  hap- 


# 


6f  evangelical  religion.  ^ 

finess  in  the  world  to  come.  So  far,  these  systems  oc- 
cupy common  ground  with  the  gospel ;  and  alas  !  many 
who  profess  the  faith  of  Jesus  Christ,  are  contented  to 
occupy  no  more,  through  life,  than  common  ground  with 
them.  They  found  their  hopes  of  future  happiness^ 
upon  some  inherent  or  acquired  excellency,  distinguish- 
ing themselves  from  others  of  their  fellow-men.  These 
qualities,  of  their  personal  character,  upon  which  their 
hopes  repose,  may,  indeed,  as  custom,  or  education,  or 
convenience  dictates,  be  represented  as  conferred  upon 
them  by  favour  from  on  high;  and,  thus,  while  they 
speak  in  terms  of  modesty,  and  cast  the  veil  of  affected 
humility,  over  their  pride  '^  they  stHl  rest  their  hopes  of 
admission  into  heaven,  upon  some  attribute  of  their  own 
moral  character,  whatever  may  be  the  manner  in  which 
it  was  communicated  or  acquired.  Ascribe,  as  you 
please,  my  hearers,  the  good  qualities  of  your  heart  and 
life,  to  your  natural  constitution,  to  your  improvement  of 
opportunities,  to  your  friends,  to  your  education,  to  your 
church  or  country,  to  the  general  providence  or  the  spe- 
cial grace  of  God;  refer  your  personal  goodness  io 
whatever  source,  if  you  rest  upon  it  your  title  to  celes- 
tial blessedness,  and  make  it  the  foundation  of  your  faith 
and  your  hope,  you  subvert  the  gospel,  and  are  not  yet 
essentially  different  from  the  heathen.  The  righteous- 
ness of  Jesus  Christ,  the  Mediator,  is  alone  the  con- 
dition of  the  gracious  covenant  Avhich  provides  for  the 
salvation  of  human  sinners.  Upon  that  only  is  the 
promised  beatitude  suspended  by  Jehovah :  that  alone 
constitutes  the  title  of  believers  to  the  everlasting  in- 
heritance. Good  qualities,  supernaturally  communi- 
cated, do  indeed  belong  to  believers :  good  works,  bj 


30  THE  DISTINGUISHING  CHARACTERS 

the  grace  of  God  and  the  influence  of  the  Holy  Spirit, 
are  certainly  performed  by  them:  Without  personal 
holiness,  no  man  shall  see  the  Lord  in  heaven:  Our 
sanctification,  even  unto  perfection,  is  our  fitness  for  the 
company  and  the  enjoyments  of  the  celestial  mansions ; 
but  the  merits  of  Christ's  obedience  and  death,  is  alone 
our  right  to  the  possession  of  eternal  glory.  Other 
foundation  can  no  man  lay^'  than  that  which  is  laid, 
which  is  Jesus  Christ. 

It  is  a  peculiar  part  of  the  evangelical  message,  to 
oifer,  upon  the  divine  authority,  this  good  title  to  miser- 
able and  condemned  sinners.  The  reception  of  Christ's 
righteousness,  is  the  reception  of  the  title  to  happiness. 
Union  with  Jesus  Christ  is  alone  the  means  of  commu- 
nion with  him  in  his  perfect  righteousness;  and  this 
union  is  effected  by  faith  in  his  name.  He  that  believeth 
shall  be  saved.  There  is^  therefore.,  now  no  condemnation  to 
them  which  are  in  Christ  Jesus.  Had  our  own  superior 
improvement  of  means,  been  the  ground  of  our  accept- 
ance with  God,  or  the  cause  which  made  us  to  differ 
from  our  fellow-sinners,  then  indeed  should  we  have 
cause  to  boast  of  that  superiority.  Then  should  we 
reverse  the  language  of  the  saints,  and  say,  Lord,  unto 
us.  Lord,  unto  us,  be  at  least  a  share  in  the  glory.  Were 
our  title,  to  repose  among  the  blessed,  founded  upon 
our  own  intrinsic  merit,  in  obedience  to  the  divine  law, 
then  too  doth  righteousness  come  by  that  law,  and 
Christ  is  dead  in  vain.  We,  however,  have  not  so  learn- 
ed Christ.  God  forbid  that  I  should  glory,  save  in  the 
cross  of  our  Lord.  He  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood ;  he  made  us  kings  and  priests 


OF  EVANGELICAL  RELIGION.  31 

unto  God;    and  unto  him  be  the  glory  for  ever  and 
ever.     Amen  ! 

CONCLUSIONS. 

From  this  review,  of  the  distinguishing  excellences 
of  evangelical  religion,  we  may  derive  an  argument  for 
preaching  the  gospel  of  God  with  fidelity ;  and  you  may 
learn  how  to  receive  the  glad  tidings.  Let  us  join  these 
two  together  in  the  concluding  remarks. 

Seeing  the  gospel  of  the  grace  of  God  is  good  news  to 
all  people,  it  is  an  honourable  office  with  which  its 
preachers  are  invested ;  and  it  is  worthy  of  all  acceptation. 

Angels  are  not  unwilling  to  consecrate  their  time  and 
their  talents  to  the  publication  of  this  gracious  message ; 
and  shall  not  we,  who  hope  for  the  salvation  of  our 
own  souls,  take  pleasure  in  delivering  to  you  the  truth 
as  we  have  ourselves  received  it  from  the  Lord  ?  No 
time,  no  talents  can  be  better  or  more  agreeably  occu- 
pied than  in  this  employment. 

I  To  preach,  is  to  publish  as  a  herald^  not  merely  an 
amnesty  for  the  rebel;  not  that  he  may  be  introduced  in 
oblivion  of  the  past  into  a  new  probation :  it  is  to  publish 
permanent  pardon  and  perfection  of  blessedness,  pro- 
cured for  the  chief  of  sinners  by  the  Son  of  God,  and 
freely  offered  in  his  name  for  ever  and  ever.  In  preach- 
ing the  gospel  we  announce  facts  certified  to  us  by  the 
testimony  of  God ;  we  declare  the  doctrine  revealed  for 


3L2  the  distin€iuishing  characters 

the  instruction  of  men  in  righteousness ;  and  we  offer  to 
sinners  everlasting  life.  If  these  subjects  are  not  worthy 
of  our  best  exertions,  when  we  stand  forth  on  the  Lord's 
day  to  address  the  assembled  people,  it  is  impossible  to 
conceive  of  any  thing  that  should  command  attention  or 
inspire  with  persuasive  zeal. 

The  FACTS,  which  it  is  our  privilege  to  announce  to 
our  brethren,  are  of  the  most  interesting  kind.  They 
are  supported  by  evidence  not  to  be  questioned — the 
divine  testimony.  They  respect  God,  and  man,  and 
the  only  Mediator  between  God  and  man,  together  with 
all  that  Jehovah  has  done  for  the  salvation  of  his  fallen^ 
offending,  and  unworthy  creatures.  Come^  hear^  all  ye 
that  fear  God,  and  I  wiU  declare  what  he  hath  done  for  my 
soul.  The  existence  ciud  perfections  of  God;  the  ex- 
istence, the  fall,  the  guilt,  the  corruption,  and  the  mi- 
sery of  man,  are  facts  presupposed  in  the  revelation  of 
grace ;  but  they  are  distinctly  asserted  in  the  sacred  vo- 
lume, and  repeatedly  set  forth  as  articles  of  our  faith. 
The  appointment  of  a  redeeming  Head  before  the  world 
began ;  the  appearance  of  the  Son  of  God  in  our  nature ; 
his  birth,  life,  death,  and  resurrection;  the  perfection 
o(  his  atonement ;  the  efficacy  of  his  intercession ;  the^^ 
glory  and  power  of  his  exaltation;  his  superintending 
providence ;  his  miracles ;  his  gracious  influence  on  the 
souls  of  his  sons  and  his  daughters,  all  are  facts,  decla- 
red in  his  word,  which  we  are  employed  to  announce 
for  your  information,  and  which  you  are  under  obliga- 
tion to  receive  with  full  assurance  of  faith  in  the  vera- 
city of  God, 


QP  EVANGELICAL  RELIGION.  33 

In  announcing  the  peculiar  facts,  asserted  in  the  re- 
velation of  divine  grace,  we  are  neither  to  forget  nor  to 
conceal,  that  many  of  them  are  mysterious  and  inex- 
plicable by  man.  This  inexplicability  is,  however,  no 
reason  why  we  should  not  proclaim  the  fact,  or  why 
you  should  not  believe  it  when  proclaimed  in  the  name 
of  the  Lord,  It  is  no  apology  for  infidelity.  When 
we  make  a  demand  upon  your  faith  in  a  matter  of  fact, 
it  is  not  in  the  explanation^  but  in  the  reality  of  the  fact, 
that  we  require  you  to  believe.  We  call  your  attention 
only  to  the  evidence  that  so  it  is ;  and  we  do  not  pre- 
4;end  in  every  case  to  understand  or  to  explain  how  this 
comes  to  be  the  case.  You  see  the  sun.  This  is  the 
fact.  I  understand  the  assertion.  You,  too,  understand 
and  believe  it,  on  the  testimony  of  your  own  senses. 
But  the  unlettered  man  knows  nothing  of  the  laws  of 
vision ;  nor  is  the  philosopher  capable  of  explaining  the 
nature  of  the  solar  ray  and  of  the  body  from  which  it 
emanates :  much  less  can  he  declare  the  manner  in 
which  the  soul  holds  communion  Avith  matter  in  the  per- 
ception of  outward  objects.  We  are  surrounded  with 
mysteries.  Every  phenomenon  in  the  natural  world, 
every  event  in  the  moral  world,  leads  immediately  or 
ultimately  to  something  inexplicable.  It  must  be  so.  We 
are  finite  creatures.  However  proud  and  aspiring,  we 
have  but  limited  capacities.  The  ministers  of  the  gos- 
pel may  not  pervert  this  principle  for  the  purpose  of 
uttering  absurdities,  or  demanding  of  their  hearers  faith 
in  contradictory  assertions. 

We  are  not  to  explain  what  we  do  not  understand, 
nor  to  utter  any  proposition  which  is  not  intelligible. 

6 


34  THE  DISTINGUISHING  CHARACTERS 

It  is  impossible  to  believe  any  assertion  further  than  its 
meaning  is  comprehended.  Facts  inexplicable  are  ne- 
vertheless daily  admitted;  and  the  admission  is  reasonr 
able.  The  evidence  is  one  thing,  and  the  explanation 
anotherc 

There  are  three  great  facts,  to  be  announced  by 
evangelical  ministers,  against  which,  on  account  of  their 
importance,  almost  all  heresy  militates,  The  union  of 
three  persons  in  the  Grodhead,  the  union  of  two  distinct 
natures  in  the  person  of  Jesus  Christ,  the  union  of  aU 
believers  with  their  Head  and  Lord.  They  are  great 
mysteries^  inexplicable  indeed  in  many  respects,  but  as- 
serted in  language  perfectly  intelligible.  The  evidence 
of  these  facts,,  is  the  testimony  of  God  that  cannot  lie. 

^  There  are  three  persons  in  the  Godhead,  the 
Father,  the  Son,  and  the  Holy  Ghost,  and  these  three 
are  one  God."  "  The  Redeemer  of  God's  elect,  is 
both  God  and  man  in  two  distinct  natures  and  one 
person."  "  All  believers  are  spiritually  and  mystically, 
really  and  inseparably  united  to  Chrisjt." 

These  are  the  great  mysteries  of  our  religion.  There  |fe 
is  no  error  of  importance  in  relation  to  personal  piety, 
which  does  not  militate  against  some  one  of  those  scrip- 
tural facts.  They  are,  however,  all  asserted  in  the 
word  of  God,  The  terms  of  the  assertion,  are  as  easi- 
ly understood,  as  the  following  familiar  expressions; 
the  grass  grows,  the  tide  flows,  and  the  wind  blows. 
The  assertion  in  all  these  cases  meets  with  full  credit, 
although  we  should  never  be  able  to  explain  or  com- 


OF  EVANGELICAL  RELIGION.  35 

prehend  the  whole  doctrine  of  vegetation,  or  of  the 
currents  of  the  air  and  the  ocean,  in  all  its  parts  and 
principles.  And  it  is  as  reasonable  to  believe  what 
God  declares  in  his  holy  word,  as  it  is  to  credit  what  he 
reveals  to  our  senses  in  the  constitution  of  the  world. 
With  confidence  and  with  delight,  we  preach  these  facts 
in  the  congregation ;  and  with  faith  you  embrace  them. 
So  did  the  apostles.  We  believe  and  are  sure  that  thou 
art  that  Christy  the  Son  of  the  living  God, 

2.  Preaching  the  gospel  also  includes  a  declaration 
of  THE  doctrines  OF  INSPIRATION  for  your  instruction  in 
righteousness.  Every  fact  asserted,  is  itself  a  doctrine 
to  be  taught ;  and  all  the  facts  upon  record  in  the  bible 
are  designed  to  establish  and  illustrate  principles  to  be 
expounded  and  applied.  ^U  scripture  is  profitable  for 
doctrine.  The  lights  of  revelation,  kindled  by  the 
grace  of  God  in  the  church  which  he  hath  redeemed, 
are  committed  to  the  ministers  of  religion,  that,  as  lamp- 
bearers,  they  may  hold  them  up  constantly  burning  in 
the  sanctuary.  To  us  it  is  pleasant,  brethren,  and  for 
you  it  is  safe^  that  this  light  be  kept  pure,  and  constant ; 
that  it  be  made  to  shine  on  the  heart  and  the  path  of 
every  pilgrim ;  and  that  it  be  diffused  over  all  lands. 
Vain  is  their  worship  who  teach  or  observe,  for  their 
doctrines,  the  commandments  of  men :  But  the  law  of 
the  Lord  is  perfect,  converting  th^  soul ;  the  command- 
ment of  th€  Lord  is  pure,  enlightening  the  eyes.  The 
manifestation,  the  defence^  and  the  application  of  truth ; 
of  religious  truth ;  of  revealed  truth — this  is  the  great 
work  to  which  the  ministers  of  Christ  consecrate  their 
time  and  their  talent^s,  their  studies  and  their  discourses. 


^6  THE  DISTINGUISHING  CHARACTERS 

It  is  both  their  business  and  their  joy.  If  the  truth 
should  be  obscured,  or  concealed,  or  perverted,  although 
the  forms  of  religion  should  continue,  religion  itself 
would  become  dark,  and  cold,  and  deadly.  If  the  gos- 
pel be  hid^  it  is  hid  to  them  that  are  lost.  It  is  in  the  light 
of  the  Sun  of  Righteousness  that  believers  grow  up 
as  the  calves  of  the  stall.  The  doctrines  of  true  reli- 
gion, coming  on  the  renewed  intellect  in  the  Holy 
Ghost  and  with  much  assurance,  the  saints  advance  in 
holiness  and  in  comfort  through  faith  unto  salvation. 

3.  Preaching  the  gospel  of  God  with  fidehty  implies 

THE  OFFER  OF  LIFE  AND  IMMORTALITY,  1x1  Cllrist  JcSUS  OUr 

Lord,  to  every  sinner. 

The  assertion  of  matter  of  fact,  and  the  exposition 
of  doctrine,  both  lead  to  this  application.  Hereby^ 
the  door  of  faith  is  set  open  to  the  Jew  and  the  Gen- 
tile, the  bond  and  the  free.  Every  gospel  hearer  is 
invited,  commanded,  entreated,  to  come  to  the  Lord 
our  Redeemer  for  eternal  life.  Christ  is  the  gift  of 
God.  In  him  alone  is  salvation.  He  is  the  Covenant, 
and  in  him  are  all  the  promises  of  God.  He  himself, 
with  all  his  grace  and  his  blessings,  is  freely  offered  tfl| 
sinners  of  the  human  family.  In  making  this  offer — 
the  gospel  offer,  we  require  of  you  no  previous  qualifi- 
cation. We  offer  him  unconditionally  to  sinners.  We 
preach  the  gospel  to  every  creature.  We  wait  not  for 
your  previous  reformation ;  for  your  previous  conversion; 
for  your  previous  repentance  or  conviction.  In  him 
alone  are  life,  and  righteousness,  and  holiness.  You 
are  sinners.     You  have  need  of  a  Saviour,  whether  you 


OF  EVANGELICAL  RELIGION.  37 

are  sensible  of  it  or  not.  The  greater  your  insensibi- 
lity, the  greater  your  need.  "  Christ  came  not  to  call 
the  righteous  but  sinners  to  repentance.  Let  the  wick- 
ed forsake  his  way,  and  the  unrighteous  man  his 
thoughts,  and  turn  unto  the  Lord.  He  that  belie veth 
shall  be  saved."  We  offer  Christ  and  salvation  to  you 
upon  the  authority  of  God,  because  you  have  need  of 
him ;  for  no  other  reason  derived  from  your  own  cha- 
i*acter,  but  that  you  are  by  nature  in  an  estate  of  sin 
and  misery.  Evangelical  preaching,  by  making  such 
an  offer,  sets  open  the  door  of  faith  to  the  sinner,  more 
clearly,  more  freely,  and  to  a  greater  extent,  than  any 
system  of  heresy  ever  can  consistently  do.  We  make 
this  unconditional  offer  upon  solid  grounds,  and  with- 
out coupling  it  with  false  doctrines.  We  offer  salvation 
in  Jesus  Christ  to  the  chief  of  sinners,  as  a  matter  en- 
tirely and  exclusively  of  the  grace  of  God ;  not  upon 
the  ground  of  God's  ignorance  of  those  who  shall  ac- 
cept and  be  saved :  for  the  foundation  of  God  standeth 
sure^  having  this  seal,,  the  Lord  knoweth  them  that  are  his. 
Not  upon  the  ground  of  man's  innate  ability  to  receive 
the  offer :  for  no  man  can  come  except  the  Father  draw 
him.  Not  upon  the  ground  of  the  undeterminateness  of 
^Hphe  number  that  shall  be  saved :  for  as  many  as  are  or- 
^^  dained  to  eternal  life,,  shall  believe.  Not  upon  the  ground 
of  an  indefinite,  unsatisfactory,  uncertain  atonement  ir- 
respective of  God's  covenant ;  for  Christ  laid  dowh 
his  life  by  previous  contract,  and  the  blood  of  atone- 
ment is  the  blood  of  the  Covenant,  No,  beloved  bre- 
thren, we  do  not  offer  you  the  salvation  of  God  upon 
false  principles ;  but  upon  the  authority  of  the  divine 
commandment  requiring  us  to  do  so ;  and  in  the  full 


38  THE  DISTINGUISHING  CHARACTERS,  ETC^ 

assurance,  that  as  to  matter  of  fact,  there  never  was  a 
single  instance,  and  there  never  will  be  an  instance,  in 
the  history  of  the  universe,  of  a  sinner,  embracing  the 
offer  by  faith  in  Christ  Jesus,  who  shall  not  certainly 
inherit  eternal  life.  The  mouth  of  the  Lord  hath  spo- 
ken it,  He  that  cometh  shall  in  no  wise  be  cast  out ;  To  as 
many  as  received  him,  to  them  gave  he  power  to  become  the 
sons  of  God.  So  we  preached,  and  so  ye  believed,  that 
the  teacher  and  the  taught  may  rejoice  together  in  "  the 
glad  tidings  of  great  joy."     Amen, 


THE  NATURE  AND  ORIGIN  OF  THE 
CHRISTIAN  LIFE. 


SERMON  II. 


John  iii.  l..„Marvfl  not  that  I  said  unto  thee,   Ye  must  be 
born  again. 

A  HE  great  importance  of  the  Christian  religion  is  uni- 
versally admitted  by  all  who  have  intelligence  enough 
to  form  an  opinion  for  themselves  upon  the  subject. 
Those  who  have,  for  centuries,  laboured  in  vain  to  dis- 
grace and  to  destroy  it,  confess  their  belief  of  its  vast 
influence  over  human  affairs ;  and  they  who,  from  what- 
ever motive,  have  appeared,  from  time  to  time,  in  its  de- 
fence and  propagation,  acknowledge  its  excellency  and 
its  usefulness.  Those,  who  are  happy  enough  to  feel 
its  power,  are  not,  of  course,  ignorant  of  its  inestima- 
ble worth.  They  know  assuredly  that  this  is  the  one 
thing  needful :  that,  compared  with  its  enjoyments,  all 
other  things  are  but  loss.  What  inquiry,  can  therefore 
be  more  worthy  of  the  reasonable  creature,  than  that 
which  has  it  for  its  object  the  principles  of  Christianity  ? 


40  THE  NATURE  AND  ORIGIN 

There  are  three  ways,  my  dear  brethren,  of  consi- 
dering, for  our  own  improvement,  that  rehgion  which 
we  beheve,  enjoy,  and  inculcate.  In  all  these  we  have 
in  the  holy  scriptures  an  infallible  guide.  We  may  con- 
sider it,  Ap  it  was  laid  down,  before  the  world  began, 
in  the  divine  counsels — As  it  was  taught,  secured,  and 
exemplified  in  the  life  and  death  of  our  Lord  Jesus 
Christ — and,  As  incorporated  in  the  belief,  and  experi- 
ence, and  practice  of  renewed  man. 

The  first  of  these  modes  is  the  most  scientific,  and  is 
usually  pursued  in  teaching  the  students  of  theology  a 
knowledge  of  the  sacred  system:  the  second  is  most 
commonly  followed,  in  their  pulpit  exhibitions,  by  those 
preachers  who  are  determined  not  to  know  any  thing 
among  their  hearers  save  Jesus  Christ  and  him  cruci- 
fied :  and  the  third  is  occasionally  employed,  both  from 
the  pulpit  and  the  press,  with  design  so  to  apply  as  well 
as  expound  the  Christian  doctrine,  as  to  discover  to  the 
anxious  inquirer  his  own  actual  condition  in  relation  to 
personal  religion. 

It  is  the  last  of  these  modes  which  I  have  resolved  to 
pursue  in  the  series  of  discourses  which  I  now  propose 
to  deliver.  I  begin  with  a  description  of  that  wonder- 
ful change  which  is  effected  upon  sinful  man  by  divine 
power,  when  he  first  becomes  a  true  Christian.  To 
this  object  my  text  directs  your  attention.  Marvel  not 
that  I  said  unto  thee^   Ye  must  be  born  again. 

You  will  find,  by  inspection  of  the  passage  of  Scrip- 
ture in  which  these  words  occur,  that  they  were  origin- 


V  OF  THE  CHRISTIAN  LIFE.  41 

ally  addressed  by  our  Saviour  ta  a  man  of  Israel,  of 
high  distinction  in  Jerusalem,  whose  name  is  Nicode- 
mus.  The  whole  conversation  is  interesting  and  instruc- 
tive ;  and  the  circumstances,  under  which  it  took  place, 
give  aid  in  its  illustration. 

Our  Lord  had  noW,  for  the  first  time  in  the  course  of 
his  public  ministry,  made  his  appearance  in  the  capital 
of  Judea,  the  centre  of  ecclesiastical  polity,  and  the  place 
where  God  recorded  his  name.  Here  stood  the  tem- 
ple of  the  Lord;  and  here  the  males  of  Israel,  assem- 
bled from  all  parts  of  the  world,  met  three  times  in  the 
year  to  observe  the  prescribed  solemnities.  It  was 
on  the  feast  of  the  Passover,  the  most  remarkable  of 
their  holy  convocations,  when  the  Son  of  God  ascended 
Zion  Hill,  and  entered  into  his  Father's  house,  in  the 
presence  of  the  Sanhedrim,  the  officiating  priests,  and 
the  worshipping  hosts  of  Israel.  Humbled  as  he  was, 
voluntarily  appearing  in  the  form  of  a  servant,  he  dis- 
played to  their  aslonishment,  in  the  Temple  of  Jehovah, 
the  purity  and  zeal  of  his  heart,  the  dignity  of  his  of- 
fice, and  the  divinity  of  his  mission.  He  spake  with 
authority;  he  banished  from  the  gate  those  who  by 
their  merchandize  polluted  the  sanctuary ;  and  he  per- 
formed miracles  which  led  many  to  believe  in  hrs  name. 
This  took  place  on  the  day  after  the  paschal  supper, 
the  first  and  high  day  of  the  subsequent  festivity.  It  is 
probable,  that  before  the  rulers  of  the  Jews  had  reco- 
vered from  their  astonishment,  or  had  time  to  concert 
plans  of  opposition  to  the  cause  of  Christ,  that  in  their 
conversation  about  the  everits  of  the  day,  they  general- 
ly admitted  the  extraordinary  mission  of  Jesus,  as  a  pro- 

7 


42  THE  NATURE  AND  ORIGIN  9 

phet  of  God,  if  not  the  Messiah:  and  it  is  certain,  that 
Nicodemus  visited  him  at  night,  to  obtain  further  know- 
ledge upon  this  important  subject.  He  was  himself  a 
member  of  the  council;  of  the  sect  of  the  Pharisees; 
and,  if  the  Talmud  be  correct,  also  a  priest,  and  at  this 
solemnity  the  officiating  minister  who  presided  over  the 
waters  that  were  employed  for  sacred  purposes,  and 
which,  by  figure,  represented  the  purity  of  heart  and 
life  required  of  the  worshippers  of  God,  and  communi- 
cated by  the  Holy  Spirit  to  all  who  believingly  ascend 
the  holy  hill.  Whether  from  timidity,  or  from  zeal  to 
embrace  the  first  opportunity,  he  approached,  under 
the  shades  of  night,  the  lodgings  of  the  Son  of  man, 
and  addressed  him  wdth  great  candour  and  respect. 
The  reasonings  which  he  employed  as  the  ground  of  his 
own  convictions,  and  those  of  his  associates,  are  cer- 
tainly worthy  of  a  man  of  understanding  and  personal 
integrity.  Rahbi^  we  know  that  thou  art  a  teacher  come 
from  God ;  for  no  man  can  do  these  miracles  that  thou 
doest^  except  God  he  with  him.  The  Redeemer  immedi- 
ately replied  to  this  respectful  address,  by  urging  the 
necessity  of  regeneration  to  a  life  of  holiness  and  hap- 
piness :  Except  a  man  be  born  again^  he  cannot  see  the 
kingdom  of  God,  The  sudden  manner  in  which  this^ 
doctrine  is  introduced  by  our  Saviour,  in  reply  to  the 
salutation  of  the  counsellor,  has  puzzled  the  commenta- 
tors to  account  for  it  to  their  own  satisfaction :  But  if 
Nicodemus  was  indeed,  during  the  day,  the  officer  who 
presided  over  the  dispensation  of  baptismal  water,  in 
the  numerous  Jewish  purifications,  as  it  was  his  business 
to  explain  the  doctrine  of  inward  holiness  in  expecta- 
tion of  the  kingdom  of  God,  the  immediate  introduction 


OP  THE  CHRISTIAN  LIFE.  43 

of  this  subject  will  appear  perfectly  in  character.  This 
also  shows  the  aptness  of  the  allusion  to  water  in  con- 
nexion with  the  Spirit  in  verse  fifth ;  and  resolves  the 
difficulty  under  which  critics  have  laboured  from  finding 
the  definite  article*  used  in  connexion  with  ''  Master  of 
Israel^''''  in  the  tenth  ver^e.  He  was,  on  that  day,  the 
teacher  of  Israel  in  this  very  doctrine  of  holiness,  of  the 
mature  and  origin  of  which  he  was  still  himself  so  com- 
pletely ignorant. 

Nicodemus  Ben  Gorion  was  rich,  intelligent,  and  in- 
fluential. He  was  a  man  of  candour,  of  diligence,  and 
of  irreproachable  morals.  He  was  eminent  as  a  pro- 
fessor and  a  teacher  of  revealed  religion,  and  consistent 
in  his  conformity  to  the  established  rituai.  He  was  not 
only  what  passes  in  the  church  for  a  good  religious 
man;  but,  moreover,  a  distinguished  minister  in  the 
sanctuary :  and  yet,  he  was  an  entire  stranger  to  the 
life  and  power  of  godliness. 

No  wonder,  then,  that  he  appeared  confounded  at  the 
doctrine  of  the  new  and  second  birth :  no  wonder  he 
would  be  struck  by  the  pointed  application,  which  our 
Saviour  made  to  him^  of  the  principle  which  he  previ- 
ously laid  down  in  relation  to  every  man,  Ye  must  be 
born  again, 

*  'o  Ai^ctTKctXeiy  The  teacher  of  Israel,  by  way  of  eminence. 
As  such,  our  Saviour  spoke  to  him ;  and  the  application  of  the  true 
doctrine,  of  the  nature  and  origin  of  the  religious  life,  under  such 
circumstances,  to  Nicodemus  personally,  gave  peculiar  point  to  the 
whole  conversation.  How  many  teachers  still  dispense  baptism, 
and  preach  about  conversion  and  holiness,  while  ignorant  of  the 
mature  of  regeneration ! 


44  THE  NATURE  AND  ORiGIN 

The  text  leads  me  to  describe  the  nature  of  regene* 
ration  or  the  'second  birth — -and  the  necessity  of  it  to 
him  who  would  enjoy  the  benefits  of  religion. 

I.  The  nature  of  the  change,  required  in  the  text,  is 
to  be  explained  from  the  scriptures. 

Thoughtless  men  who  have  been  brought  up,  from 
infancy,  in  a  Christian  land,  do  not  inquire  into  their 
own  state ;  but  are  contented  to  live  in  the  profession  of 
^^  Clfristianity  without  anxiety  for  any  thing  more  than 
the  name  or  the  outward  forms  of  religion.  They  may, 
it  is  true,  have  heard  and  believed  the  superiority  of 
the  Christian  faith  to  infidelity  and  idolatry,  and  so  be 
proud  of  its  excellencies,  while  they  view  with  detesta- 
tion or  pity  the  Deist  or  the  ignorant  Heathen,  They 
may,  sometimes,  have  caught  fire  from  the  altar  of 
party,  and  have  flamed  with  zeal  for  the  propagation 
or  defence  of  their  own  system,  and  so  become  satis- 
fied, that  they  are  earnest  in  the  faith,  and  active  in  the 
duties  of  Christianity,  while  they  are  utter  strangers  to 
true  religion.  Generally,  however,  they  bring  down 
religion  to  the  standard  of  their  own  formality;  and 
discard  entirely  that  holiness  of  heart  and  of  life  which 
is  essential  to  its  existence.  Those  who  have  come  to 
mature  age  without  the  knowledge  or  belief  of  the 
evangelical  doctrine,  are  more  apt,  in  making  a  profes- 
sion of  religion,  to  attach  importance  to  the  terms,  by 
.  which  conversion  is  represented ;  but  they,  too,  equally 
with  the  former,  are  liable  to  deception ;  and  in  danger 
of  mistaking  any  alteration  in  their  views,  their  feelings, 
or  their  conduct,  which  may  have  a  devotional  tendency, 


%  OF  THE  CHRISTIAN  LIFE.  45 

for  the  change  of  mind  effected  by  the  Spirit  of  God. 
It  is,  therefore,  of  the  greatest  importance  to  all,  to 
understand  the  true  nature  of  the  Christian  life  in  its 
origin  and  progress  to  perfection. 

I  proceed,  accordingly,  to  give  you  ample  evidence 
of  the  Fact,  thai  there  is  such  a  change — That  it  is  produ- 
ced by  the  power  of  God^s  grace — That  it  is  a  spiritual 
change  communicating  a  new  life — That  this  life  is  instan- 
taneous  in  its  communication^  although  progressive  in  its 
effects, 

1.  The  Christian  rehgion  effects,  upon  all  its  actual 
subjects,  a  change  of  mind  for  the  better.*  It  is,  in- 
deed, univprsally  admitted,  by  all  who  pay  any  respect 
to  the  doctrines  of  the  bible,  that  this  is  the  case.  How- 
ever they  may  differ  as  to  the  nature,  the  extent,  and 
the  importance  of  the  change,  there  is  no  disputing  the 
fact. 

A  little  attention,  too,  paid  to  the  scriptural  expres- 
sions by  which  the  change  is  designated,  is  sufficient  to 
show,  that  it  does  not  cotisist  in  a  mere  outward  alter- 
ation of  conduct  or  connexions ;  in  exchanging  one  set 
of  speculative  opinions  for  another;  in  transient  exer- 
cises of  will  upon  novel  objects ;  or  in  any  evanescent 
emotions,  whether  of  love,  or  of  hate,  of  grief,  or  of 
joy.  Let  me  not  be  misunderstood.  A  change  of  ap- 
pearances there  is :  a  change  of  feelings  there  is :  a 
change  of  acts  and  of  exercises  there  is :  but  this  is  not 

*  MiTumoi.     A  change  of  mind  for  the  better.    Camp,  Disa. 


k 


46  THE  NATURE  AND  ORIGIN 

all :  there  is  also  a  change  of  nature.*  If  any  man  be 
in  Christy  he  is  a  new  creature :  old  things  are  passed  away; 
behold,  all  things  are  become  new.'\  It  is  not  a  new  co- 
vering for  the  old  man,  or  a  new  lining  for  the  old  ves- 
sel. It  is  a  new  man,  a  vessel  of  mercy  for  the  master's 
use. 

The  names  applied  in  the  sacred  oracles,  to  the  change 
which  gives  origin  to  the  Christian  life,  prove  that  it 
does  not  consist  in  appearances,  or  in  mere  exercises  of 
intellectual  or  active  power.  It  is  called,  in  language 
neither  hyperbolical,  nor  designed  to  mislead  our  sober 
judgment,  by  such  names  as  indicate  an  entire  renova- 
tion of  the  human  mind  as  to  its  religious  character. 

It  is  a  Regeneration:  Tit.  iii.  5.  According  to  his  mercy 
he  saved  us,  by  the  washing  of  regeneration,  and  the 
renewing  of  the  Holy  Ghost.  It  is  a  Quickening  into 
life :  Eph.  ii.  5.  Even  when  we  were  dead  in  sins,  (God) 
hath  quickened  us  together  with  Christ.  It  is  a  JYew 
birth:  John  iii.  3.  Verily,  verily,  I  say  unto  thee,  Ex- 

*  It  is  such  a  change  of  mind  as  renders  it  natural  for  man  to 
f«el,  and  to  wi!!,  and  to  act  differently  from  what  he  did,  or  could 
possibly  do,  before  it  came  to  pass.  Hear  the  words  of  a  man  of 
sense  and  piety  speaking  of  this  subject.  "  By  a  principle  of  na- 
'« ture  in  this  place,  I  mean  that  foundation  which  is  laid  in  nature, 
'•  either  old  or  new,  for  any  particular  manner  or  kind  of  exercise 
"  of  the  faculties  of  the  soul ;  or  a  natural  habit,  or  foundation  for 
"  action,  giving  a  person  ability  and  disposition  to  exert  the  facul- 
^*  ties  in  exercises  of  a  certain  kind ;  so  that  to  exert  the  faculties 
'^  in  that  kind  of  exercises  may  be  said  to  be  his  nature." 

Edwards  on  the  Affections. 
t  2  Cor.  V.  17. 


OF  THE  CHRISTIAN  LIFE.  47 

tjept  a  man  be  born  again,  he  cannot  see  the  kingdom 
of  God.  It  is  a  Renovation  of  the  intellectual  powers  of 
man:  Col.  iii.  10.  Tlito  new  indii,  which  is  renewed  in 
knowledge  after  the  imagre  of  him  that  created  him.  It 
is  a  Renovation  of  the  active  powers  of  mem :  Ezek.  xxxvi. 
26.  A  new  heart  also  will  I  give  you,  and  a  new  spirit 
will  I  put  with  within  you.  It  is,  in  fact,  a  new  crea- 
tion :  Eph.  ii.  10.  For  we  are  his  workmanship,  created 
in  Christ  Jesus  unto  good  works,  which  God  hath  be- 
fore ordained  that  we  should  walk  in  them. 

2.  The  change  designated  by  these  expressions  i-: 
effected  exclusively  by   the  power  of  God. 

The  uniform  testimony  of  scripture  proves  this  to  be 
the  case :  The  experience  of  the  saints  in  every  age 
is  a  constant  admission  of  the  fact:  and,  indeed,  from 
the  nature  of  the  subject,  it  is  impossible  it  were  other- 
wise. 

I  begin,  brethren,  with  the  testimony  of  him  who 
made  you,  who  cannot  be  deceived  himself,  and  who 
practises  deception  upon  no  man.  He  is  best  able  to 
describe  the  cause  of  that  holiness  in  man,  which  pre- 
pares him  for  eternal  felicity;  and  to  unfold  the  charac- 
ter of  the  regeneration,  without  which  we  cannot  see 
the  kingdom  of  God.  His  word  is  the  only  foundation 
of  your  faith.  Upon  it  I  rest  for  proof  of  my  position. 
Search  the  scriptures.  Every  where  you  find,  not  only 
that  the  preparations  of  the  heart  in  man  are  from  the  Lord  ; 
but  also  that  all  other  agency  is,  in  this  case,  ineffec- 
tual without  his  grace  and  power :  so  then^  neither  is  he 


48  THE  NATURE  AND  ORIGIN 

that  planteth  any  things  neither  he  that  watereth^,  but  God 
that  giveth  the  increase.  It  is  easy  to  multiply  quota- 
tions ;  but  the  limits  which  I  have  set  to  myself  in  this 
discussion  do  not  permit  that  I  should  cite  more  than 
three  witnesses  to  the  truth  which  I  affirm.  These,  I 
hope,  will  by  you  be  deemed  sufficient.  The  testimo- 
nies of  a  prophet,  of  an  apostle,  and  of  Jesus  Christ, 
the  faithful  and  true  Witness,  are  adequate  to  the  pur- 
pose. The  Prophet  exhibits  the  Author  of  regenera- 
tion, and  describes  the  nature  of  the  saving  change. 
The  Apostle,  describing  the  same  work,  not  only  as- 
cribes it  to  the  power  of  Jehovah,  but  excludes  the  pre- 
tensions of  other  causes.  The  Redeemer  of  men  as- 
serts the  same  doctrine,  and  refers  the  effect  to  the  Al- 
mighty, whom  we  all  adore.     Hear  and  believe. 

Ezek.  xi.  19.  "Thus  saith  the  Lord  God — I  will  give 
them  one  heart,  and  /  will  put  a  new  spirit  ivithin  you  ; 
and  /  will  take  the  stony  heart  out  of  their  flesh,  and 
/  will  give  them  an  heart  of  flesh ;  that  they  may  walk 
in  my  statutes." 

John  i.  1 3.  "  The  sons  of  God — that  believe  in  his 
name — which  were  born^  not  of  bloody  nor  of  the  will  of 
the  fleshy  nor  of  the  will  of  man^  but  of  God.^'' 

John  V.  17,  21,  24.  "Jesus  answered,  My  Father 
worketh  hitherto,  and  I  work — So  the  Son  quickeneth 
whom  he  will — Verily,  verily,  he  that  heareth  my  word, 
and  believeth  on  him  that  aent  me^-^is  passed  from  death 
nnto  life,^'* 


OP  THE  CHRISTIAN  LIFE.  49 

Thus,  we  see  very  plainly,  that  the  conversion  of 
the  sinner — his  translation  from  death  into  life,  is  by  the 
working  of  his  mighty  power,  who  raised  our  Saviour 
from  the  dead. 

The  experience  of  believers,  in  every  age^  admits 
and  enforces  this  precious  truth.  Very  few  who  make 
a  profession  of  Christianity  have  acquired  the  hardi- 
hood necessary  to  declare,  without  hesitation  or  dis- 
guise, that  they  owe  their  conversion  and  sanctification 
to  their  own  exertions,  or  to  other  created  power.  In- 
directly, indeed,  many  discover  their  pride  and  their 
folly,  by  ascribing  much  to  their  own  talents  and  sobri- 
ety; but  I  have  never  met  a  man  who  affirmed  as  a 
fact,  that  he  was  himself  born  again  without  superna- 
tural interference  in  the  case.  By  far  the  greater  part 
of  those  who  ever  practise  prayer  to  God,  are  in  the 
habits  of  supplication  for  mercy,  and  confessing  upon 
their  knees,  that  the  glory  of  converting  sinners  be- 
longs to  the  Supreme  Being.  Assuredly,  the  man  who 
feels  the  burden  of  guilt,  and  smarts  under  a  sense 
of  his  Wo,  will  look,  not  unto  the  creature,  but  the 
Creator,  for  renovation  and  peace.  Create  in  me  a  clean 
heart,  O  God;  and  renew  a  right  spirit  within  me. 

It  is  astonishing,  (if  any  inconsistency  in  matters  of 
religion,  however  extravagant,  can  astonish  us)  that 
men,  capable  of  so  much  reason  as  to  distinguish  the 
right  hand  from  the  left,  should,  at  the  same  time,  ad- 
mit as  a  fact,  that  their  own  conversion  is  by  the  power 
of  God,  and  yet  maintain  as  a  doctrine,  that  the  conver- 
sion of  others  must  be  by  the  power  of  man.     Collect 

•   8 


50  THE  NATURE  AND  ORIGIN 

the  testimonies  of  all  Christians :  inquire  singly  of  each 
individual  believer ;  nay,  of  every  man  and  v^oman  who 
professes  to  be  born  again :  Ask  the  question  plainly, 
Is  it  God,  or  some  other  one,  that  has  given  you  the 
new  heart  ?  and  all  Avill  acknowledge,  that  as  a  matter 
of  fact,  this  change  is  of  the  operation  of  God.  And 
yet,  somehow  or  other,  many  will  presently  set  to  work, 
torturing  their  own  ingenuity  and  the  w^ords  of  divine 
revelation,  in  order  to  find  some  means  of  avoiding  the 
consequences  of  this  admission,  as  if  they  were  eager 
to  explain  away  a  concession  made  with  reluctance. 
The  pride  of  hfe,  the  spirit  of  party,  the  power  of 
error,  may  effect  this  much ;  but  there  is  no  danger, 
that  any  child  of  God  will  refuse  in  heaven  to  join  io 
the  celestial'muslc  of  the  ransomed,  while  accompanied 
with  the  triumphant  harp,  they  sing,  JVot  unto  us,  Lord, 
not  unto  us,  but  unto  thy  name  be  the  glory  of  our  regene-- 
ration.  There,  at  least,  we  shall  all  see  eye  to  eye; 
there,  brethren,  we  shall  lift  up  the  voice  together 
without  discord. 

While  the  Spirit  of  God  testifies,  both  in  the  word 
of  truth,  and  in  the  hearts  of  the  saints,  that  they  are 
born  of  God,  we  are  enabled  to  reason,  from  the  nature 
of  the  case,  the  impossibility  of  eiFecting  otherwise  a 
saving  change  upon  the  mind  of  fallen  man.  Regene- 
ration, if  it  ever  take  place,  must  be  by  supernatural 
power.     No  other  cause  is  adequate  to  the  effect. 

Means  of  conversionand  of  growth  in  grace  are  ap- 
pointed of  the  Lord ;  and  they  are  wisely  and  merci- 
fully adapted  to  the  rational  nature,  and  relative  condi- 


OF  THE  CHRISTfAN  LIFE.  51 

tion  of  fallen  men :  but  outward  ordinances  have  not, 
in  themselves,  any  efficient  power  over  the  mind,  nor  can 
they  derive  it  from  the  will  of  the  man  who  doth  admi- 
nister them  to  others.  They  fail,  generally,  in  the  ef- 
fect of  renewing  the  heart ;  they  have  failed,  in  every 
place,  under  all  circumstances  of  age,  information,  and 
interest ;  and  they  always  must  fail,  unless  accompanied 
by  the  divine  efficiency,  in  producing  any  other  improve- 
ment than  what  is  competent  to  the  old  man.  The  un- 
derstanding may  have  ideas  about  religion  communica- 
ted and  augmented  :  the  conscience  may  be  alarmed  or 
soothed,  and  rendered  more  acute :  the  affections  may 
be  moved  even  to  ecstacy  about  religious  objects  :  and 
the  will,  powerfully  exercised,  may  set  the  whole  man 
in  motion ;  but  yet  it  is  only  the  improvement  of  the 
carnal  mind,  still  retaining  its  blindness  and  its  enmity, 
That  which  is  horn  of  the  flesh  is  flesh.'^ 


*  From  the  very  nature  of  the  mine!,  it  cannot  be  influenced  by 
impulse  as  matter  is  impelled  by  force.  Volition  does  not  admit 
of  an  efficient  but  a  moving  cause.  The  mind  is  by  nature  activ  e. 
Volition  is  its  own  act.  It  is  the  mind  itself  that  wills;  and  the 
reason  why  it  wills  one  thing  and  not  another,  depends  upon  the 
motive.  By  the  very  principle,  which  excludes  the  possibility  of 
any  other  efficient  cause  of  human  volition  than  the  natural  activi- 
ty of  mind  itself,  the  necessity  of  a  moving  cause  for  every  voli- 
tion is  infallibly  established.  It  is  therefore  manifest,  that  whatever 
power  ordinances  exercise  over  the  mind,  it  is  only  as  motives, 
they  act.  Now,  a  motive  acts  only  as  it  is  perceived  and  felt.  It 
must  both  dppear  to  the  understanding,  and  appear  affecting  to  the 
heart,  in  order  to  move  the  will.  It  sanctifies  neither  the  one  nor 
the  other.  It  affects  the  natural  mind,  according  to  its  nature : 
but  it  does  not  alter  that  nature,  or  produce  regeneration.  Renova- 
tion is  of  the  Holy  Ghost. 


tt%  THE  NATURE  AND  ORIGIN 

No  other  creature  can  act  upon  the  mind  of  man  in 
any  otlier  manner,  than  addressing  the  intellectual  and 
active  powers  with  ideas  and  motives  of  action.  You 
may  enlarge  the  measure  of  my  knowledge,  and  you 
may  interest  my  feelings  in  every  degree  of  which  they 
are  capable,  you  may,  by  the  powers  of  moral  suasion, 
incline  me  both  to  will  and  to  act  according  to  nature : 
but  still  that  very  nature  retains  its  depravity  until  I  am 
sanctified  by  the  Spirit  of  God,  , 

Do  you  ask,  Is  riot  the  will  of  man  free  ?  Has  it  not 
power  over  all  the  other  faculties  ?  Has  it  not  a  self- 
determining  power  ?  Is  it  not  able  to  sanctify  itself? 
I  answer,  Man  is  a  free  agent.  You  have  a  will  of  your 
own.  You  exercise  it  freely.  You  are  under  no  com* 
pulsion.  And  yet  you  are  a  sinner,  I  answer  again, 
the  will  cannot  act  without  motive.  Make  the  experi- 
ment. It  is  impossible.  Wilhng  without  a  motive,  is 
willing  nothing.  Deceive  not  yourself.  Your  will  is 
corrupJt.  It  is  set  upon  evil  continually.  The  sinful 
will  cannot  regenerate  you,  or  make  itself  holy.  You 
must  be  born  again.  It  is  not  of  him  that  willeth,  or  of 
}iim  that  runneth,  but  of  God  that  showeth  mercy. 

Do  you  reply  ?  Although  I  have  not  the  witt^  I  have 
the  power  of  sanctification.  I  have  the  natural  ability^ 
although  I  have  not  the  moral  ability  of  self-regeneration. 

Again,  I  say,  deceive  not  yourself  by  words  without 
meaning.  What !  You,  an  unregenerate  man,  have  na- 
tural power  to  regenerate  your  own  heart  ?  Make  the 
experiment.     If  you  succeed,  you  will  be  alone  in  hea- 


OP  THE  CHRISTIAN  LIFE.  53 

ven.  No  other  man  ever  hath  borne  himself  again. 
No  other  man  hath  quickened  himself.  No  other  new 
man  hath  created  himself  in  Christ  Jesus.  Have  I 
mistaken  your  meaning  .'*  Perhaps  you  intend  to  be 
understood  merely  as  saying,  that  you  have  natural  fa- 
culties, and  are  a  subject  of  moral  government.  Be 
it  so.  If  that  is  your  meaning,  why  not  say  so  ?  In 
that  case,  there  would  be  no  misunderstanding.  Yes  ! 
you  hd^e  natural  faculties,  and  moral  faculties  also. 
You  have  understanding  :  You  have  conscience :  You 
have  affections  :  You  have  a  will ;  but  not  the  power 
of  either,  or  all  of  them  together,  whether  natural 
or  moral,  call  them  what  you  choose,  is  adequate 
to  your  own  regeneration.  Boast  not  of  an  ability 
which  has  no  power  in  relation  to  the  case  in  hand. 
With  all  your  natural  ability^  even  if  you  had  the  ivill^ 
you  could  not  make  yourself  a  new  man.  The  will  is 
either  corrupt,  and  it  cannot  produce  holiness ;  or  it  is 
holy,  and  regeneration  has  already  taken  place.  Upon 
either  supposition,  the  truth  remains  uncontrovertible. 
"  It  is  not  by  works  of  righteousness  that  we  have  done, 
but  according  to  his  mercy  he  hath  saved  us,  by  the 
washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost" 

3.  The  regeneration  of  the  sinner  is  a  spiritual 
change,  communicating  new  life. 

It  is  not  easy,  brethren,  to  speak  or  to  write,  upon 
subjects  of  an  abstract  or  intellectual  character,  without 
using  expressions  which  do  not  often  occur  in  the  ordi- 
nary intercourse  of  man  with  man.      We  must  not? 


^4  THE  NATURE  AND  ORIGIN 

however,  in  treating  of  divine  things,  always  speak  su- 
perficially under  pretence  of  speaking  plainly.  What 
is  commonly  called  plain  language  from  the  pulpit  con- 
sists not  in  the  simplicity  of  the  words  employed,  so 
much  as  in  the  absence  of  thoughts.  Men  ordinarily 
call  that  perspicuous,  which  costs  no  trouble  to  under- 
stand ;  and  the  reason  frequently  is,  that  men  are  deli- 
vered from  the  trouble  of  thinking,  because  there  is 
nothing  communicated  which  requires  thought*  I  am 
aware  of  this  difficulty  when  I  attempt  to  speak  to  you 
of  a  subject,  which  cannot  possibly  be  understood  with- 
out reflection.  To  the  superficial  hearer,  every  thing 
is  abstruse  which  has  any  sense ;  and  nothing  is  per- 
fectly plain  but  that  which  has  little  or  no  meaning.  I 
am  also  aware,  and  I  confess,  with  gratitude  to  God  for 
his  goodness  to  the  children  of  men,  that  many  feel  the 
power  of  regeneration  who  are  not  competent  to  define 
with  accuracy  the  nature  of  the  change  which  it  effects. 
Many  a  strong  man  cannot  name  a  muscle  of  the  body, 
or  tell  the  origin  and  insertion  of  a  nerve  or  a  sinew. 
The  anatomy  of  the  body  is  not  therefore,  however,  an 
unbecoming  subject  of  study ;  nor  is  the  nature  of  re- 
generation unworthy  of  our  attention.  We  have  shown 
that  it  is  the  work  of  God ;  and  we  now  show  that  it 
consists  in  a  spiritual  change. 

Regeneration  is  often  denominated,  but  not  with  pre- 
cision, a  moral  change.  It  indeed  improves  the  moral 
sense  and  the  moral  conduct ;  but  ais  it  is  not  effected 
by  the  power  of  moral  suasion,  to  give  it  the  exclusive 
designation  of  a  moral  change  conveys  an  inadequate 
idea  of  its  peculiar  character.    It  affects  the  natural,  or 


OP  THE  CHRISTIAN  LIFE.  Oi) 

intellectual  powers  of  man,  as  much  as  it  does  the 
moral  or  the  active.  It  communicates  no  new  faculty 
of  either  description,  nor  does  its  value  consist  in  in- 
creasing the  capacity  of  the  one  or  the  energy  of  the 
other.  It  does  not  convert  the  child  into  a  man  of  sci- 
ence, nor  the  frigid  into  a  man  of  sensibility :  but  it  di- 
rects both  reason  and  love  to  the  things  of  God,  and 
employs  both  intellect  and  inclination,  as  they  ought  to 
be  employed,  upon  the  things  .that  belong  to  our  peace. 
It  is  nof  ^.physical  change^  produced  by  the  force  of  im- 
pulse, nor  Is  it  a  mere  moral  change  produced  by  the  in- 
fluence of  motive  on  the  will ;  but  a  spiritual  change  in- 
fusing a  new  principle  of  life,  which  the  mind  did  not 
previously,  and  could  not,  otherwise,  possess :  and  this 
spiritual  life,  supernaturally  communicated,  lays  the 
foundation  for  new  exercises  of  perceiving,  of  feeling, 
and  of  acting,  of  a  kind  entirely  distinct  from  any  thing, 
of  which  the  unregenerate  mind  was  capable. 

The  sinner  is  spiritually  dead  until  his  conversion. 
By  the  fall  of  Adam,  according  to  the  penalty  of  the 
covenant  of  works,  all  the  human  race,  proceeding  from 
the  Head  of  that  covenant,  are  not  only  become  subject 
to  natural  death,  and  exposed  to  death  eternal,  but  are 
in  fact,  all  dead  in  trespasses  and  in  sins.  Death  has  passed 
upon  all  men.  The  saints  on  the  other  hand,  are  spiritu- 
ally alive.  They  are  quickened,  and  born  again,  ac- 
cording to  the  covenant  of  grace,  in  Jesus  Christ  their 
living  Head,  who  fulfilled  the  condition,  and  restored 
what  another,  not  he,  had  taken  away,*    The  last  Adam 

"^  Psalm  Ixix.  4, 


56  THE  NATURE  AND  ORIGIN 

was  made  a  quickening  spirit.  If,  then,  unregenerate 
men  are  spiritually  dead,  and  regenerate  men  spiritually 
alive,  we  cannot  deny  that  regeneration  communicates 
spiritual  life. 

Other  arguments  also,  lead  to  the  same  conclusion. 
The  gift  of  grace  to  man  is  something  or  other,  which 
he  did  not  possess  by  natural  constitution.  It  is  not, 
however,  a  new  animal  faculty,  or  a  new  intellectual 
faculty,  or  a  new  moral  faculty.  There  is  no  augmenta- 
tion of  the  number  of  the  organs  of  the  body  or  of  the 
powers  of  the  intellectual  and  moral  constitution  of  man. 
It  is  not  any  new  exercise  of  those  organs  or  faculties ; 
for  these  exercises  are  man's  own  acts,  and  not  the  gift 
of  the  grace  of  God.  It  is  a  fact,  however,  that  some- 
thing is  graciously  communicated  from  heaven  to  the 
falle'n  sinner,  which  affects  every  organ  and  every  facul- 
ty, which  directs  and  controls  every  exercise,  until  the 
whole  man,  soul  and  body,  be  sanctified  to  the  service 
of  the  Lord.*  And  what  is  this  new  principle  of  per- 
ception, of  will,  and  of  action,  which  makes  the  new 
nature,  and  the  new  man  ?  What  is  this  gift  of  the  grace 
of  God  ?  Jt  is-  powerful  in  its  action ;  and  we  call  it  life : 
it  is  spiritual  in  its  origin,  its  influence,  and  its  end ;  and 
■we  call  it  spiritual  life, 

*  And  if  there  be  in  the  soul  a  new  sort  of  exercises,  and  whicFi 
no  improvement,  composition,  or  management  of  what  it  was  before 
'  sensible  of  could  produce ;  then  it  follows  that  the  mind  has  an 
entirely  new  kind  of  perception  :  and  here  is,  as  it  were,  a  new  spi- 
ritual sense  that  the  mind  has.  This  new  spiritual  sense,  and  the 
new  dispositions  that  attend  it,  are  no  new  faculties ;  but  are  new 
principles  of  nature,    Edwards  on  the  Affections. 


*• 


■« 


OF  THE  CHRISTIAN  LIFE.  07 


The  oracles  of  inspiration  completely  warrant  the  use 
of  the  term  "  spiritual  life"  in  designating  that  which  is 
communicated  in  our  regeneration,  by  tlie  Spirit  of  God, 
Jesus  Christ  calls  it,  John  iv.  10.  "  the  gift  of  God,  living 
water^^''  and  14.  '•  a  well  of  water  springing  up  into  ever- 
lasting  life.  And  this  spake  he  of  the  Spirit  which  they 
should  receive,"  chap.  vii.  39.  It  is  therefore,  a  spi- 
ritual life  which  he  gives. 

Christians  are  said  to  have  been  quickened  even  when 
they  were  dead  in  sins,  Eph.  ii.  5.  They  had,  of  course, 
life  given  to  them ;  and  that  life  is  of  the  Spirit :  for  it 
is  the  Spirit  that  quickeneth,  John  vi.  63.  Nay,  this 
truth  is  unquestionable ;  for  the  inspired  writers  make 
it  one  of  the  first  principles  upon  w^hich  they  reason  and 
exhort.  If  we  live  in  the  Spirit^  iet  us  also  walk  in  tht 
Spirit^  Gal.  v.  25.  M  any  should  yet  doubt  the  pro- 
priety or  significancy  of  this  mode  of  speech,  let  liim  be 
satisfied  with  the  apostle  Paul's  declaration,  Rom.  viii.  6. 
"  To  be  spiritually  minded  is  hfe  and  peace."  See  also, 
2  Cor.  iii.  6.  "  The  Spirit  giveth  life." 

This  form  of  expression  is,  moreover,  more  accurate 
than  to  call  our  regeneration  merely  a  moral  change. 
Every  instance  of  reformation  of  manners  in  an  indi- 
vidual or  community,  is  a  moral  change.  Indeed,  every 
alteration  of  the  moral  character,  whether  for  the 
worse  or  the  better,  may  be  so  denominated.  So  gene- 
ral a  phrase  cannot  therefore  unequivocally  convey  the 
ideas  which  we  ever  ought  to  connect  with  the  terms 
which  designate  the  commencement  of  true  religion  in 
man.    We  cannot  think  correctly  of  the  new  birth  if 

9 


58  THE  NATURE  AND  ORIGIN 

we  exclude  the  ideas  of  life  and  spirit ;  and  we  do  not 
speak  with  precision,  if  we  define  the  blessing  conveyed? 
without  including  in  our  definition,  spiritual  life. 

Indeed,  this  expression  is  most  conformable  to  the 
precision  of  metaphysical  science.  Life  is  a  term  very 
well  understood;  and  as  well  understood  by  the  vulgar 
as  by  the  philosopher.  Men  of  erudition  may  continue 
to  dispute  about  that  in  which  it  consists ;  but  it  is  ob- 
vious to  all  that  life  and  death  are  distinct  and  opposite ; 
and  that  in  whatever  the  principle  of  vitality  consists, 
there  are  different  kinds  of  life  in  the  universe.  The 
gardener  knows  as  well  as  his  master,  the  difference 
between  a  living  and  a  dead  rose-bush :  and  without  the 
aid  of  philosophy,  the  wandering  savage  will  prefer  his 
"  living  dog  to  a  dead  lion."  There  is,  moreover,  a  pro- 
priety in  distinguishing  one  kind  of  vital  nature  from 
another.  Vegetable  life  is  distinct  from  animal  life ;  and 
the  animal  life  is  distinct  from  the  rational :  but  the  spi- 
ritual life  is  as  distinct  from  any  of  these,  as  any  one  of 
them  is  from  the  other.  Even  philosophical  accuracy, 
therefore,  justifies  the  plain  Christian,  in  retaining  those 
distinctive  terms,  which  Christianity  recommends  to  his 
use,  in  speaking  of  the  origin  of  piety  in  the  heart. 

The  religious  life  of  man,  as  a  new  life^  requires  a 
name  descriptive  of  its  nature.  It  is  derived  from  the 
Spirit  of  God;  it  is  concerned  about  spiritual  things;  it 
introduces  a  man  into  a  spiritual  empire ;  it  makes  him 
spiritually-minded;  it  makes  him  walk  in  the  Spirit;  it 
endows  him  with  spiritual  discernment ;  it  qualifies  him 
for  worshipping  God  in  spirit  and  in  truth ;  and  it  ulti- 


OF  THE  CHRISTIAN  LIFE.  59 

mafely  settles  the  believer  among  "  the  spirits  of  just 
men  made  perfect.'"*'  Why  then  not  call  it  a  spiritual 
life? 

4.  Regeneration  is  instantaneously  communicated  bj 
the  Holy  Ghost. 

Between  life  and  death  there  is,  in  fact,  no  interme- 
diate state.  He  who  is  not  regenerated  or  born  again, 
is  unregenerated,  and  still  in  his  sin.  Where  there  is 
no  spiritual  life,  there  is  no  holy  perception,  no  holy 
emotion,  no  holy  act  or  exercise.  This  is  the  doctrine 
which  we  intend  to  inculcate  by  affirming  the  change 
effected  in  regeneration  to  be  immediate. 

There  is  no  disposition  to  limit  to  a  certain  time,  of 
more  or  less  duration,  the  operations  of  the  Almighty. 
The  conversion  of  fallen  man  from  sin  to  holiness,  is  his 
work.  He  is  sovereign,  and  worketh  all  things  accord- 
ing to  the  counsel  of  his  own  will.  At  once,  if  he  wills 
such  an  effect,  the  sinner  may  be  translated  from  spi- 
ritual death,  independently  of  all  created  means,  into 
the  perfection  of  holiness  and  blessedness.  For  ages, 
if  God  wills  such  treatment,  he  that  is  born  again  may 
continue  under  the  means  of  grace,  before  he  attain  to 
perfection  in  glory.  There  is  great  variety,  too,  in  the 
apparent  as  well  as  in  the  real  circumstances  of  the 

*  "  This  new  spiritual  sense  is  not  a  new  faculty  of  understand- 
ing; but  a  new  foundation  laid  in  the  nature  of  the  soul,  for  a  new 
kind  of  exercises  of  the  same  faculty :  it  is  not  a  new  faculty  of 
will ;  but  a  foundatio'h  laid  in  the  nature  of  the  soul  for  a  new  kind 
of  exercises  of  the  same  faculty  of  w^ill."     Edwards  on  the  Affections. 


60  THE  NATURE  AND  ORIGIN 

case  in  question.  The  effects  of  the  new  life_are  alone 
obvious  to  man.  The  principle  itself  is  hidden.  "  Your 
life  is  hid  with  Christ  in  God."  It  eludes  the  scrutiny  of 
created  minds  as  much  as  the  substance  of  the  soul  or 
the  essence  of  matter.  They  all  become  known  to  us 
only  by  their  properties.  Matter,  mind,  life,  in  all  its 
kinds  and  grades,  are  all  brought  to  our  knowledge  by 
their  attributes  or  operations;  and  beyond  these,  there 
is  impenetrable  mystery.  In  every  pebble  of  the  brook, 
in  every  flower  of  the  field,  in  every  one  of  the  insects 
that  flutter  in  the  summer  sun,  there  is  something,  exa- 
mine them  as  you  will,  that  must  ultimately  surpass  the 
apprehension  of  the  human  intellect.  The  existence  of 
spiritual  life  in  man  is  known  to  his  neighbour  only  by 
its  effects ;  and  perfect  knowledge  is  exclusively  from 
God.  He  alone  searcheth  the  heart  of  man,  and  claims 
infallibility  in  judging.  To  us  belong  things  which  are 
revealed.  The  power  of  his  work  in  the  heart,  and 
the  testimony  of  his  Spirit  with  the  conscience,  assure 
individuals  of  their  own  personal  regeneration ;  and  by 
divine  revelation,  God  may,  if  he  see  cause,  assure  an 
individual  of  the  conversion  of  another.  Without  this, 
there  is  no  certainty,  however  promising  appearances 
may  have  been.  There  is  indeed  a  possibility  of  arriv- 
ing at  all  the  confidence  respecting  the  integrity  of  a 
religious  profession,  which  is  necessary  for  the  pur- 
poses of  social  life.  So  much  is  necessary  for  the  good 
order  of  the  house  of  God  on  earth,  and  so  much  is 
within  the  reach  of  cmirch  ofiicers. 

The   apparent  religion  of  good  men,  is  subject  to 
much  variety ;  and  that,  of  both  the  mistaken  and  the 


p 


OF  THE  CHRISTIAN  LIFE.  61 

pretended  professor,  often  assumes  a  very  equivocal 
character.  It  may  be  long  before  an  observer  can  form 
an  estimate  any  way  satisfactory,  of  the  attainments  of 
certain  individuals  who  are  asking  the  way  to  Zion: 
and  although  every  man  on  earth  is  in  fact  either  re- 
generated or  unregenerated ;  there  are  some  so  affected 
by  the  means  of  grace,  as  to  give  us  reason  to  hope 
their  ultimate  conversion,  as  well  as  to  doubt,  that 
they  are  already  born  again.  Such  appearances  have 
been  the  occasion  of  introducing  into  practical  dis- 
courses on  personal  religion,  some  expressions  which 
convey  the  idea  that  regeneration  is  a  work  of  time ; 
and  that  it  requires  a  preparatory  process  of  mental 
exercises  which  are  neither  holy  nor  unholy,  but  of  an 
intermediate  nature. 

The  words  preparatory  to  regeneration  have  been 
subject  to  much  discussion  among  writers  on  Theology. 
Two  remarks  will  suffice  to  prevent  my  meaning  from 
being  misunderstood,  in  what  I  am  about  to  say  relative 
to  this  mode  of  expression. 

1.  Nothing  done  either  by  the  sinner  himself,  or  even 
by  divine  power  upon  the  mind  or  body  of  man,  previ- 
ous to  regeneration,  has  any  real,  natural,  or  moral 
tendency  to  produce  that  change,  or  to  prepare  the  soul 
for  becoming  a  subject  of  the  new  birth.  The  carnal 
mind  is  always  enmity  against  God :  and  that  which  is 
born  of  the  flesh  is  flesh.     Regeneration  is  of  God. 

2.  There  are,  nevertheless,  in  the  case  of  adult  sin- 
ners, converted  under  the  dispensation  of  the  gospel. 


62  THE  NATURE  AND  ORIGIN 

several  things  which  usually  precede  regeneration ;  and 
which  prove  serviceable  to  sanctification,  when,  through 
divine  grace,  a  man  is  born  again. 

These  things  are  of  two  kinds :  and,  although  they 
are  not  necessarily  connected  with  the  new  life,  it  is  a 
fact,  that  they  generally  precede  its  existence  in  the 
case  of  adult  converts — Attention  to  his  ordinances  ;  and 
the  common  operations  of  his  Spirit. 

1.  There  are  certain  things  required  of  man  in  con- 
sequence of  the  revelation  of  the  gospel.  The  divine 
law  treats  him  as  a  reasonable  creature ;  and  whether 
in  a  regenerated  state  or  not,  he  becomes  morally  bound 
to  the  performance  of  what  is  required  in  consequence 
of  the  very  fact  of  his  being  a  hearer  of  the  gospel.* 

'  *  The  famous  question  so  often  disputed  in  some  parts  of  our 
country,  "  Whether  the  unregenerate  ought  to  perform  prayer  and 
attend  the  ordinances,"  appears  to  me  of  distinct  and  easy  reply. 
Indeed,  all  men  of  common  sagacity,  on  whatever  side  of  this  ques- 
tion they  may  as  partizans  have  taken  their  stand,  unite  in  a  prin- 
ciple which  necessarily  leads  to  the  solution:  it  is  the  principle  of 
the  apostolical  commission — that  the  gospel  and  the  law  are  to  be 
addressed  to  all  mankind.  Go  ye,  preach  the  gospel  to  every  crea- 
ture,— teaching  them  to  observe  all  things  whatsoever  I  have  command- 
ed you. 

Every  intelligent  creature  of  the  race  of  man,  to  whom  divine 
f  evelation  comes,  is  required  to  make  it  the  rule  of  his  conduct- 
To  attend  the  ordinances,  not  only  with  outward  conformity  to  the 
letter,  but  also  with  inward  affections  corresponding  to  the  true 
apirit  and  design  of  every  institution,  is  the  duty  of  every  man ; 
and  of  course,  of  unregenerate  men:  but,  yet  any  performance  of 
man  without  grace  is  unprofitable  to  the  salvation  of  the  soul,  and 
Jinacceptable  to  a  holy  God.    Let  us  have  grace,  whereby  we  may 


OP  THE  CHRISTIAN  LIFE.  63 

What  the  law  saith^  it  saith  to  them  that  are  under  the  law ; 
it  saith  to  every  man,  because  he  is  a  reasonable  crea- 
ture: and  both  the  exhibition  and  the  observance  of 

serve  God  acceptably,  with  reverence  and  godly  fear.  Without  faith 
it  is  impossible  to  please  him.  Unbelief  and  corruption  are,  never- 
theless, no  excuse  for  negligence  and  transgression. 

It  is  true  that  all  acts  of  unrenewed  men  are  unholy,  and  that 
unholiness  is  required  of  no  man :  It  is  holiness  in  heart,  speech, 
and  behaviour,  that  God  requires  of  man :  but  it  is  equally  true 
that  while  the  precept  demands  an  outward  act^  with  a  correspond- 
ing affection,  it  is  less  criminal  to  yield  the  one  without  the  other, 
than  to  resist  the  precept  by  withholding  both.  I  readily  admit 
that  the  overt  act,  is  not,  in  a  moral  point  of  view,  to  be  compared 
with  the  disposition.  Bodily  exercise  profiteth  little;  but  all  wiii 
grant  that  open  irreligion  is  more  impious  than  decent,  although 
lifeless,  attention  to  the  forms  of  godliness. 

The  reasoning  which  excludes  the  unregenerate  from  using  the 
means  of  grace,  and  prohibits  them  from  praying  for  a  new  heart 
and  a  right  spirit,  is  generally  misunderstood  and  misrepresented. 
It  is  alleged  to  be  either  purely  evangelical,  or,  but  excessively 
opposed  to  the  legal  spirit.  Nothing  is  more  incorrect.  This  kind 
of  reasoning  is  not  only  opposed  to  the  general  tenor  of  scriptural 
representation,  but  is  also  entirely  opposite  to  evangelical  princi- 
ples. It  is  essentially  legal,  and  subversive  of  the  gospel.  It  sup- 
poses that  God's  favour  cannot  be  conveyed  in  connexion  with  an 
unworthy  prayer,  and  that  there  is  some  intrinsic  worlh  in  the  pray- 
ers of  the  regenerate.  It  supposes  that  grace  is  not  to  be  given  to 
the  unworthy ;  that  grace  is  no  more  grace.  The  same  kind  of  rea- 
soning, moreover,  which  would  exclude  the  unregenerate  from 
prayer  and  praise,  would  also  exclude  the  regenerate;  and  thus, 
banish  all  the  ordinances  of  God  from  the  earth.^  If  the  perform- 
ances of  unrenewed  men  are  unholy,  the  performances  of  the  best 
believers  on  earth  are  imperfect.  If  unholy  acts  are  forbidden  by 
the  law,  so  are  also  all  human  imperfections :  for  the  law  requires  not 


64  THE  NATURE  AND  ORIGIN 

these  prescriptions  are  a  part  of  the  means  divinely  ap- 
pointed for  the  conversion  of  sinners  to  God. 

Every  command  of  God  is  a  part  of  the  law.  This 
assertion,  although  frequently  disputed,  is  a  self-evident 
proposition,  to  every  one  vv^ho  is  at  leisure  to  attend  to 
the  meaning  of  words.  To  command,  is  to  give  law ; 
and  the  law  is  given  of  God  to  the  creature  according 
to  his  whole  condition,  nature,  and  circumstances.  The 
principles,  of  course,  upon  which  the  law,  in  some  cases, 
is  predicated,  are  evangelical.  Tlie  gospel  and  the  law 
are  nevertheless  distinct ;  the  revelation  of  grace  is  one 
thing,  the  requisition  of  duty  is  another.  The  law  is  a 
schoolmaster  to  lead  us  unto  Christy  and  to  enlighten  our 
path^  while  we  walk  in  him.  All  men  are  under  the 
divine  government :  they  are  bound  to  obey  what  he 
commands  every  where  and  throughout  all  time.  When- 
soever, therefore,  the  law  finds  any  man  enjoying  the 
light  of  the  gospel,  it  binds  him  to  improve  this  new 
light  under  the  law's  proper  penalty — the  curse.  It 
binds  to  the  improvement  of  the  means  of  grace.  It 
is  the  sinner's  duty  to  believe  the  gospel,  and  so  escape 
the  curse  of  the  law. 

The  unholy  manner  in  which  unconverted  men  attend 
to  the  means  of  grace,  is  their  sin;  but  an  habitual 
avowed  neglect  of  divinely  instituted  ordinances  is  a 

only  holiness  but  also  perfection.  It  is  grace  that  saves  the  soul. 
Duty  is  enjoined  on  men  whether  saints  or  sinners.  In  the  case  of 
both  saints  and  sinners,  no  duty  is  performed  with  perfect  rectitude ; 
and  therefore  in  no  case  doth  righteousness  come  hy  the  law.  To 
aeglect  the  commandment,  would,  nevertheless,  be  the  greater  eviK 


OF  THE  CHRISTIAN  LIFE.  65 

much  greater  sin.  It  has  more  tendency  to  harden  the 
sinner's  own  heart ;  it  is  more  mischievous  in  its  influ- 
ence on  society ;  it  is  more  dishonouring  to  God's  moral 
government;  and  it  argues  more  malignity  of  spirit 
towards  divine  thino-s.  There  are  deo-rees  of  criminal- 
ity  on  earth.  He  that  delivered  me  unto  thee  hath  the 
greater  sin. 

The  most  interesting  Hght,  how^ever,  because  the 
most  evangehcal,  in  w^hich  we  can  consider  what  God 
requires  of  man  in  relation  to  outward  ordinances,  is 
their  appointment  of  God  for  convincing  and  converting 
sinners,  as  well  as  for  the  edification  of  the  saints.  In 
the  means,  it  is  true,  there  is  no  power.  The  adminis-^ 
trator  and  the  administration,  the  recipient  and  the 
reception,  are  all  alike  inefficient  to  produce  regenera- 
tion or  to  facihtate  the  production  of  new  Hfe  by  the 
Holy  Spirit.  Paid  may  plants  and  ^polios  water  ;  but  it 
is  God  that  giveth  the  increase,  God  hath  nevertheless 
appointed  some  things  to  be  done  by  us.  We  are  on 
that  account  bound  in  duty  to  perform  the  work.  He 
is  free  to  bless  or  withhold  his  blessing.  We  have  no 
claim  upon  him  beyond  his  promise :  and  no  promise  is 
in  fact  improved  without  faith ;  for  all  the  promises  are 
in  Christ  yea,  and  Amen.  Encouragement,  however,  is 
held  out  to  all  gospel  hearers,  not  excepting  the  unre- 
generate.  Christ  himself,  in  whom  is  all  encourage- 
ment, in  w^hom  are  all  the  promises  of  God,  is  freely 
offered  in  the  gospel  to  "  the  chief  of  sinners ;"  and  we 
are  assured  that  this  is  "  the  high  w^ay"  in  which  the 
King  of  grace  and  glory  travels  to  display  his  mercy  and 
dispense  his  blessings. 

10 


66  THE  NATURE  AND  ORIGIN 

By  diligent  and  habitual  attention  to  the  outward 
forms  of  prescribed  worship,  accompanied  with  intel- 
lectual and  moral  improvement,  that  is,  by  increase  of 
religious  knowledge  and  habits  of  morality,  the  unre- 
generate  are  profited  in  this  life :  and,  although,  such 
cultivation  of  fallen  nature  has  no  tendency  to  convey 
spiritual  life,  it  certainly  prepares  elect  sinners  for  more 
rapid  progress  in  Christianity,  after  their  conversion ;  it 
makes  them  more  capable  to  discern  for  themselves,  to 
exhibit  to  others  the  effects  of  supernatural  power  in 
the  conversion  of  the  soul  to  God  ;  and  in  the  ordinary 
course  of  the  work  of  God  in  gathering  home  his  peo- 
ple, this  is  the  method  both  ordained  and  sanctified. 
^'  Of  his  own  will  begat  he  us  with  the  word  of  truth. 


9?* 


2.  The  common  operatiotis  of  the  Spirit  of  God  on 
the  mind,  demand  some  attention,  in  our  discussion  of 
the  doctrine  of  re  o^ene ration. 


'to 


The  Spirit  of  God  is  the  author  of  life,  of  all  kinds, 
throughout  the  universe.  He  moved  upon  the  face  of 
the  waters,  when  the  earth  was  without  form  and  voidjt 
and  he  still  continues  to  actuate  nature,  and  to  support 
vegetable  and  animal  life.  Thou  sendest  forth  thy 
Spirit ;  they  are  created ;  and  thou  renewest  the  face 
of  the  earth.f  The  same  Spirit  is  the  author  of  cor- 
poreal vigour  and  of  mental  power,  whether  intellectual 
or  moral.  There  is  a  spirit  in  man ;  and  the  inspira- 
tion of  the  Almighty  giveth  them  understanding.§ 
These  are  called  the  common  operations  of  the  Spirit ; 

*  Jam.  i.  18.    t  Gen.  i.  2.     J  Psa.  civ.  30,    §  Job  xxxii.  8. 


OF  THE  CHRISTIAN  LIFE-  67 

because,  they  proceed  upon  principles  common  in  the 
works  both  of  creation  and  providence.  The  special  or 
gracious  operations  of  the  Spirit,  arising  from  the  plan  of 
redemption,  and  proceeding  upon  the  principle  of  elect- 
ing love  in  Jesus  Christ  our  Lord,  are  always  connected 
with  the  salvation  of  the  soul.  They  are  to  be  distin- 
guished from  the  common  works  of  the  same  heavenly 
agent.  Some  of  the  common  operations  of  the  Spirit,  are 
moreover,  so  intimately  allied,  in  their  apparent  effects, 
with  his  saving  grace,  and  so  frequently  rendered  sub- 
servient to  the  origin  and  progress  of  the  spiritual 
life,  as  to  be  confounded  by  undiscerning  men  with 
the  actual  effects  of  divine  grace  in  our  conversion 
and  sanctification.  Of  this  description,  are  conviction j 
illumination,  and  reformation.  All  these  are  good  in 
themselves ;  they  are  beneficial  to  society ;  they  proceed 
from  the  Spirit  of  God ;  true  religion  is  never  without 
them:  But  sometimes  they,  one  or  all,  exist,  discon- 
nected with  that  grace  of  God  which  certainly  bringeth 
salvation  to  man.  To  all  believers,  indeed,  illumination 
of  mind,  conviction  of  sin,  and  reformation  of  disposition 
and  of  manners,  are  new  covenant  blessings,  secured 
through  the  death  of  Christ,  by  the  promise  of  the 
Father.*  In  this  case,  the  effect  is  produced  by  the 
Holy  Ghost  in  connexion  with  that  new  life  which  im- 
mediately acts  by  faith  on  the  Lord  Jesus  Christ,  and 
is,  in  its  nature^  as  well  as  by  name,  everlasting  life :  But, 
the  knowledge,  the  convictions,  and  the  morality  of  un- 
Fenewed  men,  have  no  certain  connexion  with  vital  r€- 

*  Jer.  sxxi.  31. 


68  THE  NATURE  AND  ORIGIN 

llgion,  and  no  actual  tendency  to  facilitate  or  effect  the 
new  and  second  birth* 

High  attainments  in  doctrine,  deep  and  painful  con-* 
victions,  an  amiable  disposition,  and  a  decent  outward 
deportment,  are  all  consistent  with  spiritual  death, 
Balaam  the  son  of  Beor  had  his  eyes  opened  by  the 
Spirit,  to  see  the  excellency  of  Jacob,  and  to  prophesy 
of  the  Redeemer  of  Israel.''^  Judas  Iscariot  was  con- 
vinced of  his  transgression,  and  felt  the  anguish  of  de- 
spair ;  and  that  fine  young  man,  a  ruler  of  the  Jews, 
who  refused  to  follow  the  Redeemer,  was  amiable  in 
his  temper,  and  very  exemplary  in  his  deportment.f 

Should  the  natural  intellect  of  man  be  raised  up  to 
the  extent  of  Lucifer's  capacity ;  should  his  convictions 
become 'intense  as  those  of  Dives  in  torments;  should 
his  unrenewed  heart  become  as  a  house  ready  swept 
and  garnished ;  all  this  could  not  render,  either  more 
easy  or  more  certain,  the  regeneration  of  the  soul. 
The  new  life  is  instantaneous  in  its  communication  from 
on  high.  Nothing  done  previously  to  our  regeneration, 
either  by  us  or  upon  us,  has  any  natural  or  certain  ten- 
dency to  produce  the  saving  change,  or  to  prepare  us 
for  it.  The  carnal  mind  is  enmiti/  against  God.  There 
are,  however,  some  things  which  ordinarily  precede  the 
work  of  renovation  in  the  case  of  elect  adults;  and 
which  are  highly  subservient  to  the  progress  of  sancti- 
fication,  when  regeneration  has  actually  taken.     These 

*  Numb.  xxiv.    Matth.  xxvii.  5.    t  Matt.  xix.  22» 


OF  THE  CHRISTIAN  LIFE.  69 

are  attention  to  the  ordinances  of  God ;  and  the  common 
operations  of  the  Holy  Spirit. 

Let  me  now,  my  brethren,  apply  this  doctrine  by 
showing, 

II.  The  necessity  of  regeneration  to  him  who  would 
enjoy  the  benefits  of  religion. 

In  every  part  of  the  world,  there  is  some  attention 
paid,  by  the  children  of  men,  to  personal  character^ 
general  morality,  and  a  future  state ;  and  such  attention 
is  usually  accompanied  with  devotional  feelings. 

The  age,  too,  of  the  world  in  which  we  live,  is  the  wit- 
ness of  a  powerful  and  extensive  excitement,  in  favour  of 
that  divine  revelation  which  we  have,  in  the  scriptures, 
for  the  direction  of  our  devotion.  The  great  and  the 
small,  the  rich  and  the  poor,  the  learned  and  the  illite- 
rate, the  tyrant  and  the  slave,  the  saint  and  the  sinner, 
throughout  Christendom,  have,  under  an  extraordinary 
popular  influence  employed  in  the  good  providence  of 
God,  determined  to  co-operate  in  sending  the  Bible  in 
every  language  to  men  of  all  nations  and  ranks.  At 
such  a  time,  and  under  such  circumstances,  it  is  lament- 
able that  so  few  attend  to  the  doctrines,  and  conscien- 
tiously pursue  the  practice,  inculcated  in  the  sacred 
book  so  generally  respected  and  recommended.  We 
earnestly  desire,  we  confidently  hope,  and  we  humbly 
pray  to  God,  that  the  number  of  those  who  understand 
the  scriptures  may  be  speedily  .and  greatly  increased. 
ft  is  from  that  book,  we  learn  the  necessity  of  regenera- 


70  THE  NATURE  AND  ORIGIN 

tion  to  a  religious  life.     Marvel  not  that  I  said  unto  you, 
Ye  mmt  be  borrt  again* 

This  necessity  is  asserted  by  the  Saviour  himself:  and 
he  makes  the  assertion  in  connexion  with  the  doctrines 
of  religious  worship.  The  connexion,  of  course,  ex- 
plains the  necessity  intended  by  him.  The  second  birth 
is  not  necessary  to  the  existence  of  man ;  nor  is  it  a  fact 
that  all  men  shall  certainly  be  renewed  in  the  spirit  of 
their  minds.  Regeneration  is  not  essential  to  the  being, 
but  to  the  ivell'being  of  man.  You  may  be  born,  and 
live,  and  die,  and  suffer  eternal  punishment  in  the  world 
to  come,  without  being  born  again ;  and  unless  you  are 
born  again,  you  must  necessarily  perish  for  ever.  Re- 
generation is  necessary  to  a  religious  life.  This  is  the 
necessity  intended,  by  the  Redeemer,  in  my  text.  It  is 
impossible  in  the  nature  of  things,  that  an  unregenerate 
sinner,  should  be  a  truly  religious  man.  It  implies  a 
contradiction.  Verily,  verily,  I  say  unto  thee.  Except  a 
man  be  born  again,  he  cannot  see  the  kingdom  of  God.^ 
The  unreo-enerate  man  cannot  be  a  Christian. 


*  John  iii.  3.  He  cannot  see  the  kingdom  of  God — 4^  S'vvecrect  ihi'^ 
rnv  BccTiXeiccv.  To  see  is  to  enjoy  ;  and,  in  the  fifth  verse,  the  phrase 
is,  he  cannot  enter  into  the  kingdom — He  cannot  become  a  mem- 
ber of  the  kingdom  of  grace  on  earth,  or  of  the  kingdom  of  glorj 
in  heaven,  except  through  regeneration.  There  is,  however,  a  pe- 
culiar felicity  in  the  words  cannot  see  the  kingdom,  employed  by 
our  Redeemer  in  the  present  case. 

Nicodemus  had  confessed  his  belief  in  Christ,  as  a  teacher  sent 
from  God ;  but  did  not  profess  faith  in  him  as  the  Messiah.  Jesms 
answered)  unless  a  man  be  born  again,  he  eannot  see  my  kingdom- 


OP  THE  CHRISTIAN  LIFE.  71 

Regeneration  is  necessary  to  faith  in  Christ ;  to  re- 
pentance unto  Hfe;  to  the  acceptable  worship  of  God; 
to  everlasting  happiness  in  heaven. 

If  this  is  the  case,  it  is  no  w^onder  we  should  insist 
upon  your  conversion.  It  is  no  wonder  we  should  urge 
the  importance  of  it.  It  is  no  wonder  we  should  labour 
to  prevent  any  mistakes  respecting  it.  "  Marvel  not 
that  I  said  unto  you,  Ye  must  be  born  again." 

1.  Regeneration  is  necessary  to  faith. 

The  necessity  of  faith  in  the  Lord  Jesus  Christ,  is 
every  where  admitted  by  Christians.  He  that  believeth 
shall  be  saved,  and  he  that  believeth  not  shall  be 
damned.  Faith  is  the  act  of  a  renewed  heart,  and  the 
necessity  of  regeneration  is  consequently  manifest.  ''  1 
give  you  to  understand,"  said  the  apostle  to  the  Corin- 
thians, "  that  no  man  can  say  that  Jesus  is  Lord  but  by 
the  Holy  Ghost."*  I  do  not  affirm,  because  I  do  not 
believe,  that  any  time  elapses,  in  the  case  of  those  who 
have  come  to  years  of  understanding,  between  their  re- 
generation and  the  exercise  of  faith  upon  the  Son  of 
God.  Faith  is  the  first  act  of  the  renewed  heart,  the 
first  exercise  of  spiritual  life.  The  power  and  the  act 
are  in  point  of  time  inseparable :  jet  power  precedes, 
in  the  order  of  nature  and  of  grace,  its  own  exercise. 

He  has  no  spiritual  discernment — He  cannot  discern  my  character, 
or  that  of  my  kingdom;  he  cannot  enter  into  the  spirit  or  the  de- 
signs of  my  mission ;  he  cannot  perceive  or  enjoy  my  grace  and 
my  salvation. 

*  1  Cor.  xii.  3. 


72  THE  NATURE  AND  ORIGIN 

Faith  is  the  gift  of  God ;  but  it  is  an  act  of  man* 
/  believe^  you  believe^  are  words  which  indicate  that 
faith  is  acted  both  by  you  and  by  me.  It  is  not  a  pass- 
ive perception  of  the  truth  of  any  proposition ;  but  a 
persuasion  of  the  truth  for  actual  exertion.  With  the 
heart  man  believeth  unto  righteousness :  with  the  re- 
newed heart,  with  the  quickened  spirit,  man  beheveth. 
Faith  is  not  of  the  flesh,  but  of  the  spirit.  It  is  an  act 
of  obedience  to  God.  By  it,  I  see,  I  hear,  I  obey  my 
Redeemer.  By  faith  I  come  to  him  on  his  own  invita- 
tion; I  embrace  him  as  the  gift  of  God  for  my  salva- 
tion ;  and  trust  in  him,  for  my  protection  in  life  and  in 
death ;  and  for  my  portion  through  eternity. 

2.  Regeneration  is  necessary  to  repentance. 

I  use  repentance^  in  this  case,  according  to  the  accu- 
rate  definition  of  our  standards.*      Repentance  unto 

*  Shorter  Catechism.     Quest.  87. 

There  is  a  conviction  of  sin,  there  is  a  sorrow  even  unto  despair, 
which  exists  independently  of  either  faith  or  regeneration.  This 
fact  induces  many  to  suppose,  that  repentance  unto  life  does  not 
depend  on  either.  The  sacred  scriptures  make  a  distinction  be- 
tween mere  regret  and  true  repentance.  It  is  very  clearly  marked 
in  the  original  language  of  the  New  Testament,  although  the  Eng- 
lish translation  does  not  follow  the  happy  example. 

Merxveicc  designates  that  repentance  which  God  requires,  and 
which  the  Spirit  works  in  us.  It  is  a  change  of  mind  for  the  bet- 
ter, and  in  relation  to  religion,  necessarily  implies  renovation  of 
nature.  Mslecf^^eMo/Ltact,  and  not  Melccvoea,  is  the  scriptural  term  to 
designate  mere  sorroiv  or  concern  for  sin  on  account  of  its  evil 
consequences.  Such  concern  may  exist  without  regeneration 
Repent^  is  the  English  translatiou  of  both  these  verbs.    It  has,  of 


OF  THE  CHRISTIAN  LIFE.  73 

life,  is  what  God  requires  and  accepts ;  it  is  that  which 
the  Redeemer  himself  dispenses  to  his  people;  which 
the  Hoi  J  Spirit  works  in  us  as  a  principle  of  holiness ; 
and  which  leads  us  to  the  practice  of  new  obedience. 
The  impenitent,  as  well  as  th«  unbeHeving,  are  rejected 
from  the  number  of  the  saints ;  and  the  necessity  of 
the  second  birth  to  the  Christian,  is  obvious  from  its 
being  essential  to  evangelical  repentance. 

Repentance  towards  God  is  the  exercise  of  a  holj 
principle,  and  is  a  great  part  of  our  sanctification.  As 
it  is  distinguished  from  mere  distress  on  account  of  the 
dangerous  consequences  of  moral  evil,  by  its  nature 
and  its  fruits,  it  is  also  distinct  in  its  very  origin.  It  is  a 
godly  sorrow  for  having  offended  God,  accompanied 
with  hatred  of  sin  and  love  of  holiness.  It  brings  forth 
correspondent  fruits,  in  good  works  and  a  humble  dis- 
position. It  is  the  exercise  of  the  new  nature  and  the 
new  life  communicated  by  the  Spirit  of  the  Lord. 
Godly  sorrow  worketh  repentance  to  salvation.  "  There- 
fore, brethren,  we  are  debtors  not  to  the  flesh,  to  live 
after  the  flesh.  For  if  ye  live  after  the  flesh,  ye  shall 
die :  but  if  ye  through  the  Spirit  do  mortify  the  deeds 
of  the  body,  ye  shall  live.  For  as  many  as  are  led  by 
the  Spirit  of  God,  they  are  the  sons  of  God. 


'?# 


course,  two  distinct  significations.  Simpie  concern  or  sorrow  for 
transgression ;  and  a  change  of  mind  from  sin  to  holiness  in  Jesus 
Christ  our  strength.  Sensible  men  should  distinguish  the  meaning. 
Our  Catechism  and  Confession  of  Faith  has  done  so.  The  duty  and 
the  grace  of  repentance  is  one  thing, — ixerecvoiec ;  mere  regret  and 
sorrow  is  another  thing, — fisret^fAe^e. 

*  2  Cor.  vii.  10.    Rom.  viii.  12,  U. 
11 


?4  THE  NATURE  AND  ORIGIN 

3,  Regeneration  is  necessary  to  the  acceptable  wor- 
ship of  God. 

Forms  of  religious  worship  are  now  so  common,  that 
all  men  seem  to  confess  the  propriety  of  expressing  re- 
verence for  the  Deity  under  some  outward  show. 
Were  we  to  judge  from  the  commonly  received  opinion 
among  that  class  of  people  who  are  esteemed  well  in- 
formed, there  is  little  importance  attached  to  the  kind 
of  religion,  or  the  modes  of  worship.  There  are, 
however,  here  and  there,  to  be  seen,  a  few  pious  men, 
who  are  not  yet  become  bigots  to  the  spurious  charity, 
which  substitutes  looseness  for  liberality  in  principle 
and  in  practice.  There  are  some  who  hold  the  forms 
of  godliness,  according  to  divine  appointment ;  and  who 
retain,  with  the  form,  "  the  life  and  power." 

The  w^orship  of  God,  being  an  expression  of  such 
affections  as  he  invites,  under  forms  which  he  pre- 
scribes, requires,  for  the  due  performance  of  it,  holy 
affections  and  a  knowledge  of  his  revealed  will.  The 
exercises  of  Christian  worship  must  be  observed  by  all 
the  saints.  The  word,  the  sabbath,  the  sacraments, 
prayer,  and  praise,  must  receive  attention  from  him, 
who  would  walk  in  all  the  commandments  and  ordi- 
nances of  the  Lord.  "  Bodily  service  profiteth  not :  for 
the  body  without  the  spirit  is  dead."  Mere  sounds  and 
gestures  may  serve  for  the  production  of  theatrical 
effect,  or  for  the  amusement  of  the  ignorant  and  the 
gay :  but  no  rational  being,  in  the  exercise  of  common 
sense,  will  attach  the  idea  of  holiness  or  virtue,  to  ser- 
vices performed  without  any  intention  to  improve  the 


OF  THE  CHRISTIAN  LIFE.  75» 

creature,  or  to  honour  the  Creator.  Divine  revelation, 
your  only  rule  Christians,  in  faith  and  in  worship,  re- 
quires the  exercise  of  grace,  in  all  that  we  undertake  to 
perform.  Without  faith  it  is  impossible  to  please  God. 
"  Let  us,  therefore,  have  grace,  whereby  we  may  serve 
God  acceptably,  with  reverence  and  godly  fear."  If 
works  without  faith  cannot  please  Jehovah ;  if  grace  be 
necessary  to  serve  him  acceptably ;  then,  certainly,  the 
unregenerate  sinner  cannot  calculate  upon  offering  any 
sacrifice  which  shall  be  accepted  by  the  Omniscient 
Being  Avho  detects  hypocrisy ;  who  cannot  be  deceived 
by  the  pretensions  of  those  whose  hearts  are  at  enmity 
with  the  character  which  they  professedly  adore. 

4.  Regeneration  is  necessary  to  our  future  happiness. 
"  Except  a  man  be  born  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God.  For  without  holiness,  no 
man  shall  see  God." 

Were  it  possible  to  admit  into  the  celestial  paradise 
an  unregenerate  man,  however  glorious  the  place.  It 
would  yield  no  enjoyment  to  him.  Opposite  to  good, 
in  the  temper  of  his  mind ;  enmity  against  God,  in  his 
disposition;  opposed  to  the  Redeemer,  in  his  whole 
soul ;  what  enjoyment  could  the  place  or  the  company 
yield  to  him.'* 

The  unsanctified  sinner,  would,  in  heaven,  be  out  of 
his  element.  A  tenant  of  the  deep,  on  the  summit  of  a 
rock,  or  a  bird  of  the  air,  in  the  depth  of  the  sea, 
would  not  be  so  far  removed,  from  the  condition  in 
which  nature  would  find  enjoyment,  as  an  unregenerate^ 


1 


76  THE  NATURE  AND  ORIGIN 

man  within  the  gates  of  the  new  Jerusalem,  A  sinner 
maj  find  pleasure  in  the  visible  church,  although  he  has 
none  in  real  religion.  Society  not  far  removed  from 
himself,  and  the  distinguishing  traits  to  him  impercepti- 
ble, may  give  play  to  his  social  affections,  and  induce 
him  to  bear  patiently  with  the  doctrine  and  discipline 
which  otherwise  would  prove  an  annoyance.  The 
habits  of  early  life,  the  customs  of  moral  order,  in  the 
circle  which  includes  his  person  and  his  family;  interest, 
pride,  ambition,  and  perhaps  even  the  basest  of  pas- 
sions, may  help  him  to  deceive  himself;  or  tempt  him 
to  deceive  others,  by  a  profession  of  love  and  submis- 
sion to  the  Lord.  Such  considerations  render  the  ordi- 
nances of  Christianity  tolerable,  in  the  church  on  earth, 
ta  many  who  would  endure  torture,  were  they,  with  all 
their  malignity  of  soul,  set  down  in  heaven  before  the 
throne  of  the  Lamb.  Such  a  state  of  things  is,  how- 
ver,  impossible.  Justice  will  not  permit  the  admission 
of  the  guilty  to  the  fellawship  of  the  righteous.  The 
divine  holiness  prevents  the  introduction  of  a  polluted 
sinner  into  that  place  where  no  unclean  thing  can  enter. 
Without  holiness  no  man  shall  see  the  Lord.  Sooner  shall 
Satan  succeed  in  scaling  the  high  battlements  of  the  ce- 
lestial city,  and  in  casting  down  from  his  throne  of  glory 
the  almighty  God,  than  Jehovah  receive  into  the  king- 
dom prepared  from  the  foundation  of  the  world  for  the 
saints,  any  one  who  remains  unrenewed  and  under  the 
dominion  of  the  law  of  sin  and  death.  There  is  no  com- 
munion  between  light  and  darkness ;  between  Christ  and 
Belial, 


OF  THE  CHRISTIAN  LIFE.  77 


CONCLUSION. 


Hear,  then,  ye  unrenewed  sinners^  the  message  which 
I  am  bound  to  dehver  from  my  God  and  my  Redeemer. 
"  Ye  must  be  born  again,"  or  perish  for  ever.  The 
Saviour  himself  hath  spoken  it:  and  even  he  cannot 
save  without  reofeneratlon.  It  would  be  a  contradiction. 
Such  salvation  is  death;  death  in  sin;  death  eternal; 
no  salvation :  But  unto  the7n  titat  do  not  obey  the  truths  in- 
dignation and  wrathj  tribulation  and  anguish^  upon  every 
soul  of  man  that  doeth  evil* 

Listen  to  the  message  which  I  bring.  It  is  a  message 
of  mercy.  Come,  now  let  us  reason  together.  Of  what 
avail  is  your  negligence  ?  Can  that  save  you  ?  Making 
light  of  important  truth  cannot  alter  its  nature.  You 
cannot  possibly  consider  disrespect  for  divine  revelation 
as  conducive  to  your  future  happiness.  Unbelief  may 
deceive,  but  it  cannot  sanctify.  Of  what  avail  is  your 
honesty  in  social  life ;  your  morality  ?  Will  it  atone  for 
your  impiety  ?  Is  it  more  valuable  tiian  that  which  you 
reject,  the  merits  of  Jesus  Christ?  Be  not  deceived. 
God  is  not  mocked  with  impunity.  If  you  allow  your- 
selves one  moment's  consideration,  you  cannot  imagine 
that  you  shall  be  happy  in  heaven  without  holiness ;  or 
that  you  can  be  Christians  without  believing  in  the 
Lord  with  a  new  heart.  You  are  sinners.  You  come 
short  of  your  duty  in  every  thing.  You  are  guilty  at 
the  bar  of  your  own  conscience.  God  is  greater  than 
conscience.      He   also   condemns  you.     You  are  con- 

*  Rom.  ii.  8,  9o 


78  THE  NATURE  AND  ORIGIN,    tLTC. 

demned  already.  You  are  dead  in  trespasses  and  in  sins. 
Within  you,  there  is  no  spiritual  life.  You  are  grace- 
less. God  above  will  in  no  wise  clear  the  guilty.  Al- 
ready are  you  in  chains,  under  the  bondage  of  the  evil 
spirit.  Death  approaches.  The  grave  opens  her  mouth. 
Hell  is  moving  towards  her  prey.  Hear^  ye  that  are 
afar  off ;  the  sinners  in  Zion  are  afraid ;  fearfulness  hath 
seized  the  hypocrites :  ivho  among  us  shall  dwell  with  the 
devouring  fire  ?  who  among  us  shall  divell  with  everlasting 
burnings. 

Mistake  me  not,  my  brethren,  we  are  not  to  pronounce 
your  doom.  Ours  is  the  ministry  of  reconciliation.  It 
is  God  that  justlfieth.  You  are  by  nature  condemned  in 
your  sins.  All  Christians  have  been  in  your  condition. 
We  are  all  by  7iature  children  of  wrath.  Thus  the  gospel 
fmds  you.  While  we  say  to  the  sinner,  Ye  must  be 
born  again,  we  point  out  the  Saviour.  Behold  the 
Lamb  of  God.  He  came  to  save  his  people  from  their 
sins.  He  is  able  to  save  to  the  uttermost.  Come  unto 
him  and  be  saved :  He  that  cometh  shall  in  no  wise  be 
cast  out.  To  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them  that 
believe  on  his  name :  which  were  born  not  of  blood,  nor 
of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
God.  May  you,  who  know  the  nature  and  the  origin  of 
the  Christian  life  in  your  own  souls,  go  on  unto  perfec- 
tion.    Amen. 


THE  SEVERAL  DEGREES  OF  PERSONAL 
RELIGION. 


SERMON  III. 


Rom.  vi.  4...../^5  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father^  even  so  we  also  should  walk  in 
7ieivness  of  life, 

JL  ROGRESS  in  the  new  life,  commenced  at  the  time 
of  the  secotid  birth^  is  more  important,  and  more  desira- 
ble, than  success  in  business,  or  growth  from  infancy  to 
manhood.  It  is,  in  this  text,  urged  as  a  duty,  and  pro- 
posed as  a  favour,  in  consideration  of  the  resurrection 
of  our  Redeemer  from  the  dead.  The  due  considera- 
tion of  that  fact,  which  we  always  commemorate  in 
meeting  together  on  the  weekly  Sabbath,  cannot  fail  to 
exercise  a  happy  influence  on  the  Christian's  life.  We 
are  both  enlightened  and  invigorated  for  our  journey, 
by  a  knowledge  of  ^'  the  power  of  his  resurrection.'' 
This,  bretluen,  is  the  doctrine  of  my  text :  And  I  shall, 


80  THE  SEVERAL  DEGREES 

I.  Make  that  appear  bj  an  exposition,  and 

II.  Lay  before  you  the  several  degrees  of  progress  in 
the  religious  hfe. 

I.  I  explain  the  words  of  my  text. 

The  apostle  Paul,  who  experienced,  in  his  own  pro- 
gressive attainments,  the  influence  of  Christ's  resurrec- 
tion, holds  it  up,  to  the  view  of  the  believing  Romans, 
as  the  reason  and  the  means  of  their  walking  forward 
*^  in  newness  of  life."     Christ  tvas  raised  upfront  the  dead 
by  the  glory  of  the  Father,     The  power  of  God,  glorious 
in  its  exercises  and  results,  was  remarkably  displayed 
when  the  Son  of  man  arose  from  the  tomb  of  Joseph  of 
Arimathea,   to  live   for  evermore.     Three  nights,  our 
Redeemer  lay  in  the  house  of  silence:  the  door  was 
sealed  by  Jewish  and  Roman  authorities  combined :  and 
sentinels,  practised  in  the  duties  of  a  military  life,  were 
posted,  under  arms,  to  guard  the  tomb.     His  enemies 
were  in  fancied  security,  and  his  friends  were  in  tears, 
on  the  evening  which  preceded   the   first  day  of  the 
week.     Before  the  dawn  of  that  ever-memorable  day, 
the  Lord  of  life  awoke  from  the  death,  to  which  he  had 
submitted  for  our  redemption.     Then,  the  glory  of  the 
Father  was  clearly   displayed.      The  Son  exerted  his 
own  power  over   the  king  of  terrors;  and  the   solid 
earth  trembled,  when  his  body  was  revived.     Angels, 
From  on  high,  ministered  to  their  acknowledged  Sove- 
reign.    The  door  of  stone,  which  cjosed  up  the  onlj 
avenue  to  the  chamber  of  death,  was  removed,  by  an 
invisible  and  immortal  hand,ia  an  instant  from  its  place  j 


OF  PERSONAL  RELIGION.  81 

and,  with  a  countenance  like  lightning,  the  ethereal 
messenger  sat  upon  the  displaced  rock.  The  keepers 
felt  the  shaking  of  the  ground,  upon  which  they  stood 
in  arms :  they  beheld  the  unexpected  and  astonishing 
sight;  and  overawed,  by  the  presence  of  an  unembo- 
died  visitant,  every  fibre  of  their  mortal  frame  shook 
violently,  until  their  strength  was  exhausted,  and  they 
became  as  dead  men.  Roman  courage,  proved  suffi- 
ciently before  many  an  equal  foe,  in  previous  c-ombat, 
now  yielded  implicitly :  resistance  was  vain  against  him 
whom  even  death  can  no  longer  bind.  He  rose  agaiv, 
for  our  justification. 

The  same  divine  and  glorious  power,  which  produced 
the  resurrection  of  our  Lord,  is  pledged  by  that  very 
fact  to  raise  up  us  also,  both  from  spiritual  and  from 
temporal  death :  "  For  as  the  Father  raiseth  up  the 
dead  and  quickeneth  them ;  evfen  so  the  Son  quickeneth 
whom  he  will :  And  you  hath  he  quickened  who  were 
dead  in  trespasses  and  in  sins. — -Created  in  Christ  Jesus 
unto  good  works,  which  God  hath  before  ordained  that 
we  should  walk  in  them," 

"  Walking"  indicates  not  only  vital  action ;  but  also 
progress  from  one  place  to  another.  That  walking  in 
newness  of  life^  which  is  urged  in  the  text,  in  considera- 
tion of  the  resurrection  of  our  Lord,  must  of  course 
signify  both,  the  exercise  of  the  Christian  life,  in  all  its 
parts  and  relations,  and  our  progressive  improvement  in 
piety.* 

*  Some  divines,  I  am  awar6,  are  of  opinion,  that  the  allusion  \o 
Christ's  resurrection  requires  us  to  understand  this   "  walking  m 

12 


82  THE  SEVERAL  DEGREES 

The  progressive  improvement  of  believers,  in  gra- 
cious attainments,  is  not  only  inculcated,  as  a  doctrine^ 
in  the  sacred  oracles,  but  is  also  secured,  as  a  bkssingj 
to  Christians,  by  the  death  of  Christ,  and  actually  ad- 
ministered to  them  by  their  arisen  Lord.  It  is  signified 
as  well  as  the  pardon  of  sin,  to  the  church  of  God,  in 
the  sacrament  of  baptism ;  and  it  is  implied  in  our  reli- 
gious profession,  that  we  esteem  it  our  duty  to  go  for- 
ward, growing  in  grace  and  in  knowledge.  In  all  our  ex- 
ertions to  advance  in  godhness,  we  are  animated  by  the 
assurance,  that  "  the  glory  of  the  Father"  is  intimately 
connected  with  all  our  gracious  attainments ;  and,  that 
the  power  by  which    our  Redeemer  triumphed  over 

newness  of  life"  of  the  state  of  blessedness,  after  the  resurrection 
of  the  body  to  life  everlasting  in  heaven :  but  the  scope  of  the 
passage,  in  which  the  text  is  found,  excludes  this  application ;  and 
there  is  nothing  in  the  words  themselves  to  render  it  necessary. 
The  inquiry,  in  the  first  verse,  shall  we  continue  in  sin  that  grace 
may  abound?  is  not  applicable  to  the  state  of  glory.  Neither  is 
the  reply,  God  forbid,  How  shall  we  thai  are  dead  to  sin  live  a?iy 
longer  therein  ? 

"  Baptism  into  the  death  of  Christ,"  signifying  the  death  and 
destruction  of  the  power  of  corruption  in  regeneration,  asserted  in 
the  3d  and  4th  verses,  refers  not  to  the  future  state  of  believers ; 
and  the  corresponding  resurrection  must  of  course  apply  not  to  that 
state,  but  to  the  life  of  holiness  communicated  in  regeneration. 
The  "  planting  of  baptism"  belongs  also  to  the  same  event,  by 
which  we  are  at  once  both  dead  to  sin  and  alive  unto  God.  All 
the  subsequent  injunctions,  down  to  the  14th  verse,  respect  the  pre- 
sent life ;  and  it  would  be  very  absurd,  under  these  circumstances, 
to  apply  the  expression  "walking  in  newness  of  life"  to  any  other 
period  than  that  of  the  Christian  life  upon  earth.  The  soul,  quick- 
ened by  the  Holy  Ghost  into  new  life,  has  its  resurrection  from  sin 
and  death. 


OF  PERSONAL  RELIGION.  83 

death,  shall  secure  our  progress,  until  sanctification  be 
complete — "  Being  confident  of  this  very  thing,  that  he 
which  hath  begun  a  good  work  in  you,  will  perform  it 
until  the  day  of  Jesus  Christ." 

Admitting  then,  my  dear  hearers,  the  truths  that 
there  are  different  degrees  in  holiness  of  life ;  and  con- 
fessing it  to  be  the  duty  of  every  Christian  to  go  on 
"  from  strength  to  strength,"  unto  the  perfection  of  ^'  the 
man  of  God,"  you  will  patiently  allow  nie  your  atten- 
tion, while, 

II.  I  describe,  from  the  scriptures,  the  several  dis- 
tinct   DEGREES    OF    PERSONAL    ATTAINMENT    IN    TRUE  RE- 

xiGioN,  from  its  commencement  in  regeneration  or  con- 
version, until  its  perfection,  in  passing  through  the  val- 
ley of  the  shadow  of  death,  from  earth  to  heaven. 

The  several  attainments  I  distinguish  by  names,  indi- 
cative of  their  characteristic  features. 

The  first  is  distinguished  by  anxiety  to  escape  from 
evil — the  second,  by  admiration  of  Christ  and  his  salva- 
tion— the  third,  by  thi^^st  for  improvement  in  the  know- 
ledge of  his  ways — the  fourth,  by  public  spirit  in  promo- 
ting good — the  fifth,  by  heavenly -mindedness — and  the 
sixth,  by  willitigness  to  suffer  for  the  cause  of  God, 

The  scale,  by  which  we  measure  spiritual  progress, 
is  not  graduated  by  considerations  of  age,  of  literature, 
or  of  rank.  There  are  many  aged  sinners  under  the 
dispensation  of  the  gospel :  many  have  experienced  the 


64  THE  SEVERAL  DEGREES 

decline  of  life  before  their  conversion  to  vital  religion ; 
and  there  maj  be  some  believers,  with  hoary  hairs,  who 
are  of  small  attainments  in  holiness — mere  babes  in 
grace,  far  inferior,  in  point  of  Christian  improvement,  to 
their  own  children,  perhaps  to  their  children's  children. 
There  are,  also,  men  of  learning  and  of  rank,  in  the 
outward  profession  of  Christianity,  who  have  little  or  no 
real  religion,  while  the  labourer  and  the  illiterate  are 
ripening  rapidly  for  glory.  "  Hath  not  God  chosen  the 
poor  of  this  world  rich  in  faith  and  heirs  of  the  king- 
dom?" We  cannot  measure  the  progress  of  Christians 
even  by  the  time  which  they  have,  actually,  been  in 
Christ.  Some  see  more  clearly  than  others :  they  walk 
more  consistently  and  firmly;  enjoy  a  more  decided,  and 
diversified,  and  extensive  experience;  and,  they  war, 
more  successfully,  against  their  spiritual  adversaries. 
Many  a  comparatively  young  man  is  an  old  Christian, 
while  there  are  many,  trembling  over  the  grave  with 
age  and  infirmities,  who  are  yet  either  children  in  un- 
derstanding, or  have  their  holiness  and  their  comfort  so 
much  impaired  and  obscured  as  to  be  scarcely  felt  or 
visible, 

Professing  Christians,  themselves,  are  prone  to  esti- 
mate a  man's  religious  v/orth,  by  his  rank  or  influence 
in  society,  particularly  in  the  church-— a  very  inadequate 
criterion:  but  it  is  still  more  pernicious  to  decide  upon 
the  degree  of  personal  piety  from  the  character  of  a 
congregation,  or  that  of  a  distinct  denomination  among 
the  several  sections  of  the  church  of  God.  We  are 
indeed  bound,  by  the  divine  law,  to  urge  it  as  the  duty 
of  all  men,  to  contend  earnestly  for  the  faith  once  delivered 


OF  PERSONAL  RELIGION.  85 

tmfo  the  saints  ;  and  here,  happily,  free  from  compulsion, 
you  may  select  for  yourselves,  the  church  fellowship 
which  you  deem  the  most  pure  and  profitable  to  your 
souls :  but  you  must  not,  on  that  account,  imagine  per- 
sonal attainments  in  piety  are  to  be  measured  by  the 
general  character  of  any  visible  society  whatsoever^ 
We  are  not  to  forget,  that  Nicodemus  and  Joseph  re- 
mained among  the  Jews,  while  Judas  Iscariot  was  asso- 
ciated with  the  apostles.  When  any  community,  makes 
either  a  dereliction  of  truth,  or  an  avowal  of  error,  a 
condition  of  their  fellowship,  the  path  of  duty  is  open 
before  you :  nevertheless,  different  degrees  of  Christian 
progress  will  be  found  among  them,  who  worship  in  the 
same  congregation,  throughout  all  the  churches  of  our 
Lord  Jesus  Christ. 

It  is  upon  this  principle,  and  without  regard  to  ranks 
or  names  of  men,  that  I  have  formed  that  arrangement, 
already  announced,  and,  which  I  now  proceed  to  illus- 
trate. 

1.  The  state  of  mind,  which  exists  in  the  earliest 
stage  of  true  religion,  is  characterized  by  anxiety  to  es- 
cape from  evil  and  enjoy  salvation. 

The  Christian,  is  always,  in  every  part  of  his  pro- 
gress, sincerely  desirous  to  escape  from  sin  and  from 
punishment.  So  long  as  he  continues  imperfect,  he  is 
solicitous  to  enjoy  such  supplies  of  grace,  as  shall  ena- 
ble him  to  subdue  his  own  corruptions ;  and  even,  in  the 
exercise  of  the  full  assurance  of  eternal  life,  he  still  la- 
bours to  mortify  the  body  of  sin  and  death :  but  anxiety 


<i6  THE  SEVERAL  DEGREES 

to  have  such  an  interest  in  the  merits  of  Christ,  as  sliall 
secure  to  him  the  pardon  of  sin  and  a  title  to  everlast. 
ing  life,  is  the  principal  feature  of  the  Christian  charac- 
ter in  its  commencement. 

This  is  also,  the  very  lowest  grade  of  Christianity: 
for  a  man  who  has  no  anxiety  to  escape  from  sin  and  to 
enjoy  salvation,  is  not  at  all  a  Christian.  He  is  still 
dead  in  trespasses  and  in  sins.  He  who  lives  at  ease  in 
sin,  and  is  careless  of  God  and  of  eternity,  whatever 
may  be  his  doctrine,  or  his  profession,  or  his  general 
deportment  in  society,  is  certainly  a  graceless  unregene- 
rate  man.  He  is  unbelieving  and  impenitent;  and  the 
wrath  of  Godabideth  on  him.  The  first  period  of  the 
new  life  is  peculiarly  the  time  of  faith  and  penitence  ;  and 
repentance  towards  God,  with  faith  in  our  Lord  Jesus 
Christ,  are  the  prominent  exercises  of  that  anxiety  of 
mind  which  constitutes  its  characteristic.  It  is  evident 
that  they  who  have  neither  faith  nor  repentance,  are  not 
true  Christians.  "  O  man !  despisest  thou  the  riches  of 
his  goodness,  and  after  thy  hardness  and  impenitent 
heart,  treasurest  up  unto  thyself  wrath  against  the  day 
of  wrath  and  revelation  of  the  righteous  judgment  of 
God?" 

It  is  not,  moreover,  every  kind  of  anxiety  which  sin- 
ners feel,  for  deliverance  from  evil  and  for  the  enjoy- 
ment of  eternal  life,  that  is  to  be  sustained  as  descriptive 
even  of  the  first  stages  of  personal  religion.  Upon  this 
subject,  there  is  great  liabihty  to  mistakes.  The  saints 
themselves,  although  they  certainly  exercise  both  faith 
and  repentance,  are  not  always  capable  of  accuratelj 


OF  PERSONAL  RELIGION.  87 

describing  them.  Of  their  own  anxiety  for  an  interest 
in  the  grace  of  God,  they  are  indeed  conscious ;  but,  in 
bringing  the  subject  of  their  consciousness,  to  the  test 
of  divine  truth,  they  are  apt  to  err.  Aware  of  the  de- 
ceitfulness  of  sin,  and  fearful  of  presumption ;  somewhat 
disordered,  moreover,  by  the  pungency  of  their  soul- 
harrowing  convictions,  they  frequently  despond,  because 
they  will  not  pronounce  decidedly  upon  the  spirituality 
of  their  own  emotions.  If  misled,  by  false  opinions  in- 
culcated by  others,  or  rendered  incapable,  by  want  of 
sound  knowledge,  to  perceive  distinctly  the  connexion 
of  the  several  parts  of  the  system  of  grace,  they  should 
suppose  that  their  own  experience  of  divine  power  on 
the  soul,  and  not  the  free  and  full  offer  of  the  gospel,  is 
the  foundation  for  trusting  in  Christ  for  salvation ;  then 
indeed  they  must  be  disconsolate,  and  be  liable  to 
w^avering  all  the  days  of  their  life.  It  is  only  through 
the  medium  of  knowledge  that  Christians  enjoy  spiritual 
liberty.      The  truth  shall  make  you  free. 

While  regenerated  men  err,  in  judging  unfavourably 
of  their  first  attainments,  unrenewed  sinners  more  fatallj 
err,  in  judging  favourably  of  their  convictions.  There 
is  a  sorrow  sometimes  of  long  continuance  which  issues 
in  actual  conversion.  The  Holy  Ghost  convinces  man 
of  sin^  of  righteousness^  and  of  judgment ;  and  such  con- 
viction is  always  an  essential  part  of  our  effectual  call- 
ing. Sinners  have  often  heard  this  asserted ;  and  they 
are  in  danger  of  mistaking  every  kind  of  sorrow  for  sin, 
as  a  gracious  exercise.  They  of  course  give  themselves 
credit  for  the  grace  which  they  do  not  possess ;  and  so 
cherish  a  false  confidence  which  is  ruinous  to  the  souL 


88  •  THE  SEVERAL  DEGREES 

Judas  Iscariot  repented  of  his  treachery.  He  was 
deeply  sensible  of  his  guilt  in  betraying  innocent  blood. 
He  manifested  the  reality  of  his  remorse  by  returning 
the  money  which  bribed  him  to  the  transgression :  and 
such  was  the  pain  of  his  soul  that  he  loathed  life  and 
cast  it  away  as  a  burden  which  he  could  no  longer  bear. 
This  man,  nevertheless,  went  to  his  own  place :  of  his 
condemnation  we  are  more  certain  than  that  of  any  other 
man  whom  we  can  point  out  by  name.  "  Better  for 
him,"  said  the  Redeemer,  "  that  he  had  never  been 
born." 

The  anxiety  of  the  young  believer,  must  therefore  be 
distinguished  from  that  of  unconverted  minds.  This  is 
easy  in  theory ;  but  difficult  in  practice.  When  we  act, 
it  is  with  imperfect  instruments ;  with  faculties  corrupt- 
ed by  sin,  and  disordered  by  our  pains  and  our  passions. 
It  is  the  Spirit,  however,  that  helps  our  infirmities.  Let 
us  go  on  in  the  light  of  his  word.  "  Lord,  lift  thou  up 
the  light  of  thy  countenance  upon  us." 

Let  us  again  examine  the  anxiety  of  the  traitor.  It 
was  on  account  of  sin.  It  was  no  pretension.  It  was 
real,  deep,  and  effective.  How  sudden,  and  how  great 
the  change  of  feeling  and  of  conduct  which  it  pro- 
duced. He  who,  a  little  before,  coolly  calculated  the 
price  of  blood  with  his  employers,  and  with  a  smile  and 
a  kiss  betrayed  the  Son  of  man ;  now  with  horror  in  his 
soul  and  desperation  in  his  countenance,  confesses  the 
enormity  of  his  crime,  to  these  very  employers.  The 
man  of  avarice  can  no  longer  bear  the  sight  of  his  sil- 
ver, but  casts  his  wages  of  unrighteousness  at  the  feet 


OF  PERSONAL  RELIGION.  '         89 

of  them  from  whom  it  had  been  received.  The  cold- 
blooded hypocrite,  now  burns  with  a  consuming  flame, 
esteems  the  earth  no  longer  desirable,  and  anxious  to 
escape  the  tortures  of  his  own  conscience,  rapidly 
plunges  himself  into  the  fire  of  eternal  burnings.  No 
penitence  can  exceed  this  in  its  intensity ;  but  that  of 
the  renewed  man  is  of  a  very  different  kind. 

The  Christian  is  anxious  to  be  delivered  from  sin: 
the  unrenewed  man  cares  only  for  its  consequences* 
Both  may  experience  uneasiness  and  alarm;  but  the  re- 
novated soul  seeks  for  an  interest  in  the  salvation  of 
God,  while  the  sinner  cries  merely  for  comfort.  The 
renewed  mind  looks  directly  to  the  Saviour,  and  sees 
the  Father  only  in  him :  the  unconverted  mind,  bhnded 
by  the  evil  one,  looks  to  God  immediately  as  the  dis- 
turber of  his  repose,  and  solicits  compassion  without 
respect  to  perfect  satisfaction  for  transgression.  The 
anxiety  of  the  believer  is  from  the  Holy  Spirit ;  is  exer- 
cised with  a  spiritual  discernment  of  the  covenant  of 
grace ;  and  is  influenced  by  an  ardent  desire  to  enjoy  the 
beloved  Redeemer,  together  with  righteousness,  and 
holiness,  and  happiness  in  him :  the  anxiety  of  the 
unconverted,  is  a  blind  unholy  passion,  pungent  indeed, 
but  indefinite,  indistinct,  and  equivocal  in  respect  to  all 
these  objects. 

I  have  already  observed,  that  the  first  stage  of  the 
Christian's  walking  in  neivncss  of  life^  is  during  the  time 
in  which  faith  and  repentance  are  in  early  exercise. 
Thesagraces  are,  then,  peculiarly  marked  with  an  earn- 
est desire  to  enjoy  God.     It  is  therefore  an  anxious  ex- 

13 


90  THE  SEVERAL  DEGREES 

ercise.  By  increasing  experience  the  new  man  learns 
more  of  the  subtlety  and  the  power  of  sin,  more  of  the 
excellencies  and  the  grace  of  the  Saviour,  and  more  of 
his  own  duty  and  privilege ;  but  never  is  love  more  in- 
tense, than  at  the  period  of  his  espousals,  or  his  desires 
more  ardent  for  deliverance  from  evil,  and  for  the  enjoy- 
ment of  his  Redeemer. 

Let  my  hearers  try  themselves  in  the  light  of  this 
doctrine.  Do  so,  my  beloved  brethren,  with  sincerity. 
Whether  actual  professors  of  religion  in  church  fellow- 
ship or  otherwise,  you  all  have  an  interest  in  this  inquiry. 
Where  do  you  stand  in  relation  to  the  path  of  life  ? 
Have  yau  no  anxiety  to  escape  the  guilt,  the  pollution^ 
and  the  punishment  of  sin,  through  the  blood  of  Jesus  ? 
Have  you  no  desire  to  enjoy  his  grace,  his  covenant, 
and  his  salvation  ?  then  you  are  not  Christians.  Are 
you  indeed  in  the  anxious  exercise  of  faith,  and  peni- 
tence, and  love,  and  prayer  ?  And  is  this  all  your  ex- 
perience ?  Boast  not  of  your  attainments :  you  are  in 
the  very  lowest  ranks  of  piety.  Be  not  slothful  in  this 
business.  Let  me  not  find  you  slumbering  at  your  post. 
Awake,  arise,  go  forward :  and  as  ye  have  received  Christ 
Jesus  the  Lord^  so  walk  ye  in  him, 

2.  The  state  of  mind,  enjoyed  by  the  Christian,  in 
the  second  grade  of  spiritual  attainments,  is  character- 
ized, by  Admiration  of  Jesus  Christy  and  the  salvation 
which  he  administers, 

God,  who  is  both  rich  in  mercy  and  abundant  i* 
power,  might  have  created  all  the  children  of  men  at 


OF  PERSONAL  RELIGION.  91 

once,  as  he  did  the  angels  of  heaven.  He  might  have 
made  ail  men  aUke,  in  the  dimensions  of  the  body  and 
the  features  of  their  countenance.  He  might  have 
made  his  elect  perfect,  in  the  moment  of  their  regene- 
ration; and  have  given  to  all  the  same  measure  of  ho- 
liness and  happiness,  if  such  a  plan  had  corresponded 
with  infinite  wisdom  and  goodness.  He  hath  ordered  it 
otherwise;  and,  in  the  varieties  of  creation,  we  perceive 
his  wisdom,  and  enjoy  his  munificence.  The  varieties, 
displayed  in  his  spiritual  empire,  are  no  less  interesting 
and  instructive.  Though  we  cannot  describe  them  all, 
or  even  any  one  of  them,  with  perfect  accuracy,  it  is 
not  unprofitable  to  take  a  rapid  view  of  the  company  of 
pilgrims,  and  fix  their  distinguishing  features  perma- 
nently before  us.  The  progress,  which  is  made  in  the 
path  of  righteousness^  is  not  always  discoverable  at 
short  intervals  of  time;  and  to  the  sovereignty  of  God, 
both  in  his  general  providence,  and  in  the  communica- 
tions of  his  special  grace,  we  must  refer  the  question,  why 
some  improve  so  rapidly,  while  others  are  either  sta- 
tionary or  declining,  under  the  same  means,  and  with 
similar  natural  dispositions.  Without  at  all  determining 
whether  it  requires  a  certain  number  of  days  or  of  years 
to  gain  a  certain  distance,  in  our  Christian  journey,  let 
us  survey  the  spot  which  we  have  marked  out  as  the 
second  stage  of  travellers  towards  the  heavenly  Jeru- 
salem. 

The  anxiety  with  which  the  Christian  commences  the 
walk  of  faith,  gives  origin  to  examinations  and  re- 
flections of  an  important  nature.  These  exercises  im- 
prove our  spiritual  strength,  and  open  up  new  views  of 


92  TIJE  SEVERAL  DEGREES 

divine  things  to  the  soul.  In  proportion  as  we  iare  fa- 
voured with  such  discoveries,  our  faith  becomes  stronger; 
our  penitence  more  habitual  and  serene ;  and  the  ful- 
ness of  the  covenant  of  promise  is  better  understood 
and  appreciated.  In  proportion,  too,  as  the  believer 
has  been  enabled  to  make  his  calling  and  his  election 
sure,  his  anxiety  is  diminished  without  a  diminution  of 
his  industry.  He  still  labours  to  subdue  his  corruptions, 
and  obtain  salvation ;  but  he  works  with  less  uneasiness 
and  alarm,  and  with  more  confidence  and  comfort.  He 
surveys  his  company  and  his  inheritance  with  admira- 
tion and  delight.  This  is  the  period,  in  the  Christian 
life,  of  successful  self-examination ;  and  of  judicious  re- 
reflection  upon  his  faith  in  Christ  Jesus.  These  exer- 
cises, instead  of  ministering  to  his  indolence  or  pride, 
contribute,  under  divine  grace,  to  an  increasing  convic- 
tion of  his  dependence  upon  the  Saviour,  and  to  an  in- 
creasing sense  of  that  Saviour's  worth.  Hence  I  con- 
clude, that  the  most  prominent  feature  of  his  character 
in  all  his  religious  exercises  and  employments,  is  the 
delightful  admiration  of  the  grace  and  glory  of  the  Lord 
Jesus,  and  the  whole  salvation  which  he  hopes,  through 
his  mediation,  to  obtain. 

Great  power,  magnanimity,  and  condescension,  are 
in  their  own  nature  admirable :  infinite  perfection  is  an 
object  of  the  admiration  of  all  intelligent  creatures ; 
and,  in  a  certain  sense,  the  divine  excellency  is  admired 
by  the  unregenerate,  even  by  those  to  whom  it  is  an 
object  of  terror.  Christians,  too,  from  the  very  com- 
mencement of  their  new  life,  and  throughout  every 
stage  of  their  progress,  feel  an  admiration  for  God  in 


OF  PERSONAL  RELIGION.  93 

Christ :  nor  does  it  cease  in  heaven ;  but,  in  this  stage, 
after  having  ascertained  their  own  interest  in  the  grace 
of  God,  it  becomes  the  most  prominent  part  of  their 
character.  They  admire  the  dignity  of  the  mediatory 
Person,  God  manifested  in  the  flesh;  the  attributes, 
and,  especially,  the  love  of  God  in  him;  the  wisdom 
of  the  plan  devised  for  our  redemption  through  a  cove- 
nant, ordered  in  all  things,  and  sure;  and  his  fitness  in 
every  thing  to  our  condition,  in  whom  it  pleased  the 
Father  that  all  fulness  should  dwell.  They  admire  the 
tenderness  of  his  compassion;  the  fortitude  displayed 
in  his  sufferings ;  the  graces  of  the  Spirit,  which  rest 
upon  him,  and  which  he  liberally  communicates,  grace 
for  grace,  from  his  own  fulness  to  our  wants.  They 
admire  the  place  on  high,  where  he  is  enthroned  in 
light,  and  into  which  they  have  now,  themselves,  a  sure 
hope  of  admission.  Oh,  brethren,  with  what  transports 
of  admiration  do  young  believers,  after  their  anxiety  is 
allayed,  by  the  demonstrations  of  the  Holy  Ghost,  take 
their  first  view  from  the  top  of  Pisgah  of  the  King  in 
his  beauty,  and  of  the  land  that  is  afar  off.  That  in- 
heritance, how^ever,  is  beyond  the  Jordan;  and  here 
the  saints  are  not  to  rest:  cheered  with  the  prospect 
before  them,  they  must  descend  and  march  forward  to 
the  possession — Walk  in  newness  of  life, 

3.  The  third  period  of  Christian  progress  is  charac- 
terized by  a  thirst  for  religious  knowledge. 

The  mind  of  man  is  formed  for  exertion,  and  the 
knowlege  of  truth  is,  at  all  times,  desirable  for  the  di- 
rection of  its  activity,  and  the  increase  of  its  enjoy- 


94  THE  SEVERAL  DEGREES 

ments.  Ignorance  is,  in  every  situation  of  life,  both  a 
loss  and  a  reproach.  The  curiosity,  which  prompts 
the  old  and  the  young,  to  acquire  information  about  its 
several  objects,  indicates  the  benevolent  provision  made 
in  the  constitution  of  our  rational  nature  for  its  pro- 
gressive improvement  and  felicity,  through  the  medium 
of  knowledge.  He,  who  is  ignorant  of  his  own  busi- 
ness, whatever  may  be  his  industry,  cannot  be  consider- 
ed as  likely  to  be  successful;  and  without  intelligence, 
even  a  partial  success  affords  no  moral  satisfaction. 
What  is  to  me  unknown,  is  as  if  it  had  not  been. 


In  the  concerns  of  religion,  knowledge  is  not  only 
useful,  but  indispensable.  It  is  an  essential  part  of  the 
image  of  God  in  which  man  was  formed  by  the  Creator, 
and  into  which  he  is  renewed  by  the  Holy  Ghost.  "  Ye 
are  renewed  in  knowledge  after  the  image  of  him  that 
created  you."  Without  the  exercise  of  intellect  upon 
divine  things,  there  can  be  no  comfort  or  profit  in 
Christianity,  any  more  than  in  the  habits  of  idolatry. 
"  Know  thou,"  if  thou  wouldst  enjoy  him,  "  the  God  of 
thy  fathers." 

In  every  art  or  science,  the  period  most  favourable 
to  the  ardent  pursuit  of  knowledge,  is  immediately  after 
the  habits  and  the  language  peculiar  to  it,  and  at  first 
strange,  have  become  familiar  and  easy ;  after  a  high 
admiration  of  the  objects  of  study  is  felt  by  the  learner ; 
and  before  the  actual  business  of  life  demands  his  chief 
attention.  There  is  a  similar  period  in  the  religious  life 
of  man.  The  knowledge  of  divine  things,  always  de- 
sirable and  always  useful,  is  pursued  with  peculiar  ar- 


OF  PERSONAL  RELIGION,  95 

dour,  so  soon  as  we  have  attained  to  that  patient  admi- 
ration of  its  glorious  objects  which  accompanies  the  full 
assurance  of  hope.  Then  the  speculative  powers  of  the 
mind,  enlightened  and  enlivened  by  the  Holy  Ghost, 
search  for  knowledge,  and  procure  it  on  account  of  its 
own  intrinsic  worth.  We  learn^  my  brethren,  not  merely 
because  we  are  commanded,  and  because  it  is  profitable ; 
but  also  because  we  desire  to  know.  "  Truly  the  light 
is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes  to  be- 
hold the  sun.  The  commandment  of  the  Lord  is  pure, 
enlightening  the  eyes :  Therefore  I  love  thy  command- 
ments above  gold,  yea,  above  fine  gold." 

This  is  the  period  in  the  Christian  life,  when  the  de- 
sire of  knowledge  for  its  own  sake,  is  in  its  most  vi- 
gorous exercise.  Have  my  hearers  attained  to  it,  in 
walking  forward  to  perfection  ?  Be  not  deceived.  True 
religion  gives  no  encouragement  to  ignorance.  It  gives 
no  toleration  to  negligence  in  ignorance  of  any  thing 
which  God  has  made  known  to  us  in  the  sacred  oracles. 
There  are,  I  confess,  in  the  scriptures,  some  things 
hard  to  be  understood.  There  are  also  plain  first  prin- 
ciples. As  there  are  precepts  in  the  law  of  more  and 
of  less  weight,  so  there  are  declarations  and  promises 
of  greater  and  of  less  importance.  All  these,  never^ 
theless,  are  worthy  of  attention,  otherwise  God  would 
not  have  revealed  them.  Every  truth  is  of  use  in  its 
place :  and  every  ray  from  the  Sun  of  Righteousness  is 
cheering  to  the  eyes  of  believers.  It  is  impious  to  treat 
with  contempt  any  thing  spoken  by  the  Lord  God  our 
Saviour.  Truth  is  the  proper  food  of  the  enlightened 
mind ;  and  every  one  that  loveth  is  born  of  God  and  knov:- 
eth  God. 


96  THE  SEVERAL  DEGREES 

Affections  indeed  are  a  necessary  part  of  religion. 
Let  them  be  excited  to  the  most  hvely  and  the  most 
powerful  exercise.  Let  your  impressions  of  divine 
things  be  deep  and  permanent,  and  productive  of  prac- 
tical results ;  but  let  them  be  intelligent.  Walk  as  chil- 
dren of  light :  for  ye  are  not  of  the  night ;  but  of  the 
day.  Be  not  children  in  understanding ;  but  in  under- 
standing be  men.  A  glorious  light  bursts  forth  from  on 
high.  The  windovi^s  of  our  earthly  habitations  are  set 
open  by  the  hand  of  God  for  its  admission.  The  cur- 
tains are  drawn,  the  eyes  are  opened,  sloth  is  overcome; 
and  "  beholding  as  in  a  glass  the  glory  of  the  Lord,  we 
are  changed  into  the  same  image,"  while  his  voice 
vibrates  on  the  ear,  and  thrills  through  every  fibre  of 
the  heart,  Awake,  thou  that  sleepest,  and  Christ  shall 
give  thee  light.  Now  it  is  high  time  to  awake  out  of 
sleep :  for  now  is  our  salvation  nearer  than  when  we 
believed.  Sweet  is  the  fellowship  which  the  natural  eye 
holds  with  the  light  of  day.  Still  more  delightful  is 
the  communion  of  the  enlightened  spirit  with  the  glory 
of  the  Father  shining  forth  between  the  cherubim  above 
the  mercy-seat.  In  the  person  of  our  redeeming  Head, 
God  manifested  in  the  flesh,  there  are  perfections  which 
invite  and  reward  contemplation.  Invited  by  his  pro- 
mise, and  commanded  by  his  precept;  drawn  inwardly 
towards  him  by  the  cords  of  his  love ;  and  enraptured 
by  the  brightness  of  his  glory  before  us,  we  desire  the 
knowledge  of  his  ways.  Forgetting  the  things  that  are 
behind,  we  press  forward;  and  instead  of  becoming 
babes  who  have  need  of  milk,  we  thus  become  men 
who  have  need  of  strong  meat:  therefore^  leaving  the 
principles  of  the  doctrine  of  Christy  let  us  go  on  unto  per- 
fection. 


OF    TERSONAL    RELIGIO.^.  97 

4.  The  fourth  period  of  Christian  progress  is  cha* 
racterized  by  Public  spirit  in  promoting  the  interests  of 
the  church. 

The  rehgion  which  we  profess;  the  relations,  in  whicii 
it  finds,  and  into  which  it  introduces  Christians ;  and  the 
disposition  of  mind  which  it  communicates  and  culti- 
vates, all  proclaim  the  duty  of  public  spirit  in  the  ser- 
vice of  God.  Christianity  is  social  as  well  as  personal  5 
and  the  religion  of  the  renewed  individual  must  of 
course  influence  his  relation  to  society.  It  is  not  good 
for  man  to  be  alone.  Entire  solitude  is  opposed  to  his 
improvement,  his  usefulness,  and  his  happiness:  and 
the  sanctification,  "whereby  we  are  renewed  in  the 
whole  man  after  the  image  of  God,"  produces  a  dis- 
position to  promote  in  every  sphere  of  life  the  great* 
est  good.  The  glory  of  God,  the  prosperity  of  the 
church,  the  comfort  of  society,  and  the  happiness  of 
every  individual  with  whom  we  stand  connected,  as 
well  as  our  own  salvation,  are  objects  of  solicitude  to 
all  believers.  Religion  would  be  an  imperfect  system, 
unworthy  of  the  Creator,  and  unfit  for  the  creature^ 
did  it  not  pay  respect  to  our  relative  condition,  in  this 
world,  and  in  the  world  to  come.  With  such  deficien- 
cy, it  could  not  qualify  the  new  man,  either  for  pre- 
sent usefulness,  or  future  happiness.  Listen  to  its  ad- 
monitions, and  then  judge  whether  it  be  chargeable 
with  any  such  defect.  Ye  are  not  your  own^  for  ye  are 
bought  with  a  price :  therefore  glorify  God  in  your  body 
and  in  your  spirit^  which  are  God'^s.  Let  no  man  seek  his 
eum^  but  every  man  another^s.  Look  not  every  man  on  his 
mvn  things^  but  every  man  also  on  the  things  of  others*    As 

14 


9S  THE    SEVERAL    DEGREES 

ive  have  therefore  opportunity^  let  us  do  good  mito  all  men^ 
especially  unto  them  ivho  are  of  the  household  of  .faith. 

The  moral  and  spiritual  empire,  of  which  the  Re- 
deemer is  the  Head  and  Lawgiver,  is  the  most  important 
and  interesting  association  in  the  universe.  Here  the 
sinner  is  converted,  the  saints  are  edified,  and  God  is 
glorified.  For  the  church's  sake  the  w^orld  is  preserved 
and  governed  by  the  Prince  of  the  kings  of  the  earth : 
Sin  and  Satan  are  restrained  and  overruled :  and  the 
angels  of  heaven  are  employed  as  ministering  spirits. 
Out  of  Zion  the  perfection  of  beauty  God  hath  shined : 
and  to  this  object  the  public  spirit  of  the  Christian  is 
principally  directed.  For  Zion's  sake  I  will  not  hold 
my  peace,  and  for  Jerusalem's  sake  I  will  not  rest,  un- 
til the  righteousness  thereof  go  forth  as  brightness, 
and  the  salvation  thereof  as  a  lamp  that  burnetii.  A 
benevolent  disposition  towards  mankind,  and  a  special 
regard  for  the  godly,  are  coeval  with  the  christian  life ; 
and  wheresoever  these  exist,  there  will  also  be  some 
exertions  for  promoting  the  good  of  the  house  of  the 
Lord  :  but  it  requires  great  progress  in  the  new  life  be- 
fore any  one  is  characterized,  by  self-denial,  in  the 
church's  service,  similar  to  that  of  Moses,  who  chose 
affliction  with  the  people  of  God ;  by  an  elightened  ar- 
dour in  the  work  of  righteousness,  like  Elijah  the  pro- 
phet ;  and  by  such  disinterestedness,  as  was  practised  by 
Paul  the  apostle.  These  attainments  are  not  to  be  ex- 
pected, until  after  a  man  has  obtained  grace  to  quiet  his 
personal  anxieties,  and  has  moreover  made  so  much 
progress  in  the  knowledge  of  divine  things,  as  is  neces- 
sary to  an  understanding  of  the  times,  that  he  may 


OF    PERSONAL    RELIGION.  99 

know  how  to  promote  the  welfare  of  Israel.  This  is 
not  a  blind  devotion  to  the  interests  of  a  party ;  but  a 
spirit  of  magnanimity  and  liberality,  fostered  and  direct- 
ed by  the  word  of  God. 

It  indeed  requires  no  grace  or  goodness,  in  any  man, 
to  be  zealous  in  promoting  the  interests  of  the  sect  or 
family,  in  political  or  ecclesiastical  society,  to  which  he 
has  attached  himself.  Ignorance  and  prejudice,  nay, 
ambition  or  avarice  may  have  led  to  such  connexion  : 
Shame  and  cow^ardice,  as  well  as  mistaken  interest, 
may  be  the  means  of  continuing  the  alliance  :  native 
contractedness  of  spirit  may  occasion  bigoted  exertions 
in  the  cause :  and  the  most  hateful  passions  prove  pro- 
ductive of  obstinate  perseverance.  These  principles 
are,  however,  not  only  destitute  of  rehgion,  but  utterly 
opposed  to  its  power.  The  remains  of  corruption  in 
the  heart  of  the  regenerate,  natural  zeal  and  inflexibi- 
lity, may  also  go  far  in  producing  something  like  reli- 
gious exertions  for  the  prosperity  of  the  church,  in  men 
who  are  of  very  small  attainments  in  holiness  of  life ; 
but  the  affections  and  exertions  of  growing  Christians, 
are  easily  distinguished  from  such  appearances.  The 
unreflecting  may  be  deceived,  but  the  wise  shall  under- 
stand. 

Unsanctified  exertions,  for  promoting  the  good  of  the 
church,  have  for  their  ultimate  end,  some  temporary  ob- 
ject :  Spiritual  enterprise  always  contemplates  the  pros- 
perity of  the  cause  of  God  in  Christ,  and  the  highest 
happiness  of  man,  throughout  eternity.  Natural  or  un- 
sanctified zeal  is  obtrusive  like  that  of  Jehu,  seeking 


lOli  THE    SEVERAL    DEGREES 

praise  to  its  possessor:  Holy  zeal,  like  that  of  Paul, 
glories  only  in  tlie  cross  of  Christ.  The  rule,  to  which 
unholy  enterprise  conforms,  is  the  prospect  of  success : 
The  law  of  God  directs  the  virtuous  in  the  use  of  means, 
as  well  as  in  the  choice  of  ends  to  be  prosecuted.  Suc- 
cess affords  more  pleasure  to  the  ungodly  than  a  con- 
sciousness of  divine  approbation :  The  virtuous  are  sen- 
sible that  ineffectual  enterprise  evangelically  conducted 
shall  not  lose  its  reward.  The  wicked  are  proud  of 
their  own  ardour,  their  skilful  management,  their  sin- 
cerity, and  their  success :  the  righteous  disapprove  of 
zeal,  which  is  not  according  to  knowledge ;  they  detest 
the  idea  of  doing  evil  that  good  may  come  of  it ;  they 
never  offer  the  sincerity  of  their  own  deceitful  hearts  as 
atonement  to  God  for  their  disobedience ;  and  it  is  not 
the  success  of  their  own  schemes,  but  the  triumphs  of 
truth  and  holiness,  that  constitute  their  joy  and  their 
crown.  Mindful  of  the  relation  in  which  they  stand  to 
the  great  spiritual  empire  of  Messiah,  and  embra- 
cing with  their  affections  the  whole  church  of  God,  they 
labour  with  industry  to  promote  the  good  of  Jerusalem, 
in  the  particular  sphere,  and  with  special  regard  to  the 
society  of  believers,  in  which  it  hath  pleased  God  to 
place  them  for  his  own  glory.  Their  public  spirit  over- 
comes all  disorderly  or  partial  considerations.  Our 
mouth  is  open  unto  you,  our  heart  is  enlarge^*  Be  ye  also 
enlarged, 

5,  The  fifth  degree  of  progress  in  personal  piety  is 
characterized  by  heavenly-rnindedness. 


OP    PERSONAL    RELIGION.  101 

"'  To  be  splrltually-mlnded"  is,  in  some  degree,  the 
property  of  all  the  saints.  Renewed  by  the  Holy 
Ghost,  they  are  directed  to  the  heavenly  Jerusalem,  as 
the  ultimate  end  of  their  pilgrimage.  Persuaded  of  the 
truth,  they  declare  plainly  that  they  seek  that  country. 
From  the  very  beginning  of  their  journey,  their  desire 
lor  its  enjoyment  is  both  sincere  and  ardent :  but,  as 
they  approach  the  perfection  of  the  man  of  God,  and 
the  place  of  their  final  rest,  the  whole  soul  is  more  and 
more  assimilated  to  the  sons  of  felicity  who  dwell  on 
high ;  to  the  place  itself  which  they  so  happily  enjoy ; 
and  to  him  who  is  its  light  and  its  glory. 

The  Redeemer,  in  his  conversation  with  Nicodemus, 
on  the  nature  and  origin  of  spiritual  life,  distinguishes 
the  concerns  of  true  religion  into  things  that  are  earthly 
and  things  that  are  heavenly.  The  plain  principles 
which  are  more  immediately  adapted  to  our  faith  and 
obedience,  as  living  piously  in  this  world,  are  distin- 
guished from  the  more  sublime  doctrines,  which  directly 
refer  to  the  life  on  which  we  are  about  to  enter,  and  the 
company  into  which  we  are  about  to  be  introduced, 
when  the  celestial  gates  are  set  open  for  our  admission. 
There  is  a  corresponding  change  effected,  from  good  to 
better,  upon  the  mind  of  the  Christian,  as  he  draws 
near  the  holy  habitation.  The  thoughts  are  more  ha- 
bitually directed  to  those  things  which  are  above :  the 
understanding  is  more  enlarged  in  beholding  the  coun- 
sels, and  the  attributes,  and  the  love  of  God  to  fallen 
man :  the  vanity  of  earthly  things,  is  more  feelingly  ac- 
knowledged :  and  the  joy  of  heaven  sits  more  uniformly 
upon  the  countenance,  while  faith  invigorated,  sees  him 


102  THE    SEVERAL    DEGREES 

^  that  is  invisible^  and  gives  substance  to  the  objects  oi' 
hope. 

Some  believers  are  seized  rapidly,  like  Philip  on  the 
road  to  Gaza,  and  are  found,  a  little  before  they  breathe 
their  last,  in  this  heavenly-minded  state.  Others  are 
left  for  a  long  time  on  earth  in  the  habitual  exercise  of 
it,  as  an  example  to  others,  and  as  monuments  of  the 
power  and  sovereignty  of  the  grace  of  God.  "  \(  ye 
then  be  risen  with  Christ,  seek  those  things  which  are 
above,  where  Christ  sitteth  at  the  right  hand  of  God. 
Set  your  affections  on  things  above,  and  not  on  things 
on  the  earth.  When  Christ,  who  is  our  life  shall  ap- 
pear, then  shall  ye  also  appear  with  him  in  glory." 

6.  The  highest  rank  in  personal  godhness  on  earth 
is  attained  by  those  who  willingly  suffer  for  Chris  fs  sake. 

Those  who,  under  pretence  of  superior  sagacity,  re- 
ject the  revelation  of  Jesus  Christ,  have  always  under- 
valued the  testimony  which  Christianity  derives  from 
the  self-denial,  the  sufferings,  and  the  martyrdom  of 
her  sons  and  daughters.  The  patience  of  the  saints  has 
been  represented  as  a  spirit  of  bigotry,  joyless,  sullen, 
and  obstinate.  The  calm  fortitude  of  the  humble  and 
zealous  Christian,  has  been  degraded  by  a  comparison 
with  the  gloomy  endurance  of  the  barbarian  who  bears 
torture  without  complaint.  But  the  intelligent  and  can- 
did infidel  himself  will  not  deny,  that  voluntary  martyr- 
dom for  any  cause,  is  an  evidence  of  personal  resolu- 
tion and  sincerity — the  highest  which  man  can  give  of 
his  attachment  to  the  cause  he  has  espoused.     And  it  is 


OF    PERSONAL    RELIGION^  103 

easy  to  show  that  the  disciple  who  wilhngly  carries  the 
cross,  for  which  he  is  misrepresented  and  mahgned  by 
his  cotemporaries,  rises  far  superior  in  heroism  to  the 
patriot  soldier,  who,  encouraged  by  the  honours  of  a 
military  life,  and  cheered  by  the  voice  of  applause  loudly 
raised  by  his  country,  exposes  himself  to  danger  and  to 
death. 

In  this  age  of  worldly  wisdom ;  in  a  state  of  society 
where  professors  have  the  most  of  their  religion  on  their 
lips ;  and  where  they  are  not  in  immediate  danger  of 
being  put  to  the  trial  of  their  faith  by  persecution,  suf- 
fering for  Christ  is  esteemed  an  easy  service,  and  will- 
ingness  to  die  for  the  truth,  an  attainment  of  no  great 
account  in  the  religious  life.  Indeed,  the  maxim  is  be- 
come in  some  degree  proverbial,  that  "  it  is  easier  to 
die  the  death  of  the  martyr  than  to  live  the  life  of  the 
Christian." 

Did  this  maxim  only  convey  the  idea,  that  it  is  easier 
for  a  Christian  to  die  for  his  religion,  than  uniformly  to 
live  in  a  perfect  conformity  to  its  letter  and  its  spirit,  I 
should  not  call  its  truth  in  question.  The  former,  though 
a  rare,  is  a  possible  attainment,  but  the  latter  is  impos- 
sible. No  man  liveth  and  sinneth  not.  Perfection  in 
this  life  is  neither  promised  nor  given  to  man.  This, 
however,  is  not  the  meaning  of  the  assertion.  It  is 
intended  to  undervalue  the  fortitude  which  endure th  all 
things,  and  overcometh  the  world  by  patience  even  unto 
death.  It  is  far  from  being  true,  that  it  is  easier  to  die 
a  natural  death,  like  a  Christian,  than  to  live  Hke  one : 
and  it  is  stiil  farther  from  truth,  that  it  is  easier  to  en- 


104  THE  seteraL  degrees 

dare  persecution;  to  suffer  daily  reproach  and  loss; 
and  to  meet  death  in  the  midst  of  one's  health,  and  com- 
fort, and  usefulness,  than  it  is  to  live  in  the  practice  of  the 
ordinary  duties  of  a  religious  life.  Man  is  surely  more 
willing  to  Hve  than  to  die.  This  is  human  nature.  Ease 
and  enjoyment  are  preferable  to  trouble  and  sorrow.  It 
necessarily  follows,  that  it  requires  less  of  divine  grace 
to  live,  in  the  ordinary  practice  and  quiet  enjoyment  of 
the  Christian  religion,  than  is  necessary  to  incline  one 
willingly  to  suffer  loss  of  property,  of  liberty,  and  of 
life  for  the  sake  of  the  gospel. 

Divine  revelation  describes  the  sufferings  of  Christ 
for  our  redemption,  as  the  greatest  evidence  of  his  love 
for  us,  and  as  the  most  difficult  part  of  his  mediatory 
obedience  to  the  law  of  God.  Hence  we  find,  that  his 
blood,  his  death,  and  such  other  terms  as  indicate  his 
last  sufferings,  are  frequently  used,  in  the  word  of  God, 
to  designate  his  entire  righteousness  as  the  Saviour  from 
sin.  It  is  also  intimated,  in  the  sacred  volume,  that  as 
faith  is  the  spring  of  our  evangelical  obedience,  so  suf- 
fering for  the  cause  of  truth  is  the  highest  exercise  of 
holiness,  while  each  is  the  gift  of  God  in  Jesus  Christ  our 
Lord.  For  unto  you  it  is  given^  in  the  behalf  of  Christy 
not  only  to  believe  on  him^  but  also  to  suffer  for  his  sake.^' 

*  It  is  not  denied,  that  under  certain  evils,  whether  real  or  im^ 
ginary,  life  becomes  a  burden,  and  death  desirable.  Judas  himself 
sought  for  death,  and  he  found  the  destroyer.  But  this  is  not  mag- 
nanimity. It  is  not  martyrdom,  I  also  admit,  that  some  pious 
men,  who  are  far  from  eminence  in  piety,  may  fancy,  and  even 
assert  with  sincerity  that  they  are  ready  to  die  for  the  cause  of  re- 
ligion.    Peter,  the  apostle,  was  probably  sincere,  when  he  rashly 


OF  PERSONAL  RELIGION.  105 

Pain  of  every  kind,  is  an  object  of  aversion  by  the 
creature;  and  chastisement  itself  is,  on  that  account, 
grievous.  The  preservation  of  hfe,  and  participation 
in  health  and  comfort,  are  always  in  themselves  desira- 
ble. Regard  to  our  own  happiness  is  a  part  of  the  con- 
stitution of  our  nature ;  and  thus,  by  his  works  as  well 
as  by  his  word,  the  Creator  and  Redeemer  of  men  de- 
clares it  to  be  his  will,  that  man  should  avoid  suffering, 
and  seek  his  own  safety,  and  particular  good.  For  no 
man  ever  yet  hated  his  own  flesh  ;  but  nourisheth  and  cher- 
isheth  it^  even  as  the  Lord  the  church.  This  is  as  much  a 
part  of  human  nature  as  the  power  of  sensation  or  re- 
flection ;  a  part  too  which  divine  grace  neither  commu- 
nicates nor  destroys.  Exposed,  nevertheless,  as  we  are, 
in  the  present  state  of  imperfection,  to  suffer  loss  and 
pain,  it  is  our  wisdom  to  bear  with  patience  unavoidable 
evil ;  and  often  to  choose  an  inferior  degree  of  suffering 


said,  If  I  should  die  with  thee,  I  mil  not  deny  thee  in  any  wise :  but 
it  was  easier  said  than  done.  Soon  did  this  confident  inan  lose 
his  courage,  and  realize  the  words  of  his  Master,  "  Before  the  cock 
crow  twice  thou  shall  deny  me  thrice."  It  is  easy  to  be  brave 
where  there  is  no  apprehension  of  danger;  but  the  spirit  of  martyr- 
dom is  no  common  Christian  attainment. 

The  man,  on  the  contrary,  who,  from  a  pure  conscience,  foregoes 
the  honour  which  awaited  him  in  the  midst  of  his  cotemporaries ; 
forsakes  the  ease  which  he  might  have  enjoyed ;  rejects  the  influ- 
ence, the  rank,  and  the  wealth  which  were  obviously  proposed  to  his 
acceptance;  and  in  despite  of  the  solicitation  of  friends,  perhaps 
the  cries  of  a  beloved  family,  and  the  hope  of  enlarged  useful- 
ness in  the  church  itself,  sacrifices  even  his  life  to  the  truth,  is 
certainly  superior,  in  true  holiness,  to  the  ordinary  classes  of  reli- 
gious professors. 

1.5 


106  THE  SErERAL  DEGREES 

as  the  means  of  escaping  the  greater  and  more  perma- 
nent. Reason,  as  well  as  divine  revelation,  of  course, 
justifies  the  Christian,  in  sacrificing  cheerfully  the  ho- 
nours and  comforts  of  this  life,  and  even  life  itself,  when 
they  come  in  competition  with  the  honour  which  corn- 
eth  from  God,  and  with  the  never-ending  enjoyments  of 
the  heavenly  life. 

The  duty  and  the  reward  of  such  a  sacrifice  are  suf- 
ficiently obvious:  Whosoever  shall  lose  his  life  for  my 
sake  and  (he  gospeVs^  the  same  shall  save  it:  but  the 
disposition  of  mind  to  perform  the  duty,  in  view  of  the 
high  reward,  is  a  rare  attainment  in  grace.  The  Lord 
himself  will,  however,  bestow  it  according  to  his  good 
pleasure,  in  those  extraordinary  times  of  trial  which  call 
for  it,  upon  them  whom  the  King  delighteth  to  honour. 
SeCy  with  what  alacrity  did  the  son  of  Amram,  refusing 
to  be  called  the  son  of  Pharaoh's  daughter,  choose  to 
suffer  affliction  with  the  people  of  God,  esteeming  the 
reproach  of  Christ  greater  riches  than  the  treasures  in 
Egypt :  for  he  had  respect  unto  the  recompense  of  the 
reward.  Behold  Stephen,  before  the  high  court  of  Pa- 
lestine, suffering  magnanimously  for  his  Master.  He  isf 
an  object  less  of  compassion  than  of  admiration.  While 
the  scribes  are  recording  the  testimony  of  perjured  wit- 
nesses, all  that  sat  in  the  council,  looking  steadfastly  on 
him,  saw  his  face  as  it  had  been  the  face  of  an  angel. 
Cut  to  the  heart  by  his  reproofs,  they  gnashed  on  him 
with  their  teeth :  but  he  being  full  of  the  Holy  Ghost, 
looked  up  steadfastly  into  heaven,  and  saw  the  glory  of 
God.  They  stoned  him^  colling  upon^  and  sayi?ig^  Lord 
Jesus^  receive  my  spirit. 


OF  PERSONAL  RELIGION.  107 

Of  such  men,  brethren,  the  world  is  not  wortliy. 
Thej  rarely  appear,  and  when  they  do,  this  is  not  their 
rest.  We,  who  profess  the  Christian  religion,  and  who 
believe  that  we  have  ourselves  experienced  the  power 
of  grace  in  our  effectual  calling,  are  all,  however,  re- 
quired to  know  the  Redeemer  in  the  fellowship  of  his 
sufferings.  Although  we  are  not  often  called  to  seal 
with  our  blood  the  testimony  which  we  hold,  it  is  still 
an  invariable  part  of  the  economy  of  grace,  that  he 
who  lives  godly  in  Christ  Jesus  shall  suffer  some  perse- 
cution. 

Natural  life,  too,  we  must,  every  one  of  us,  one  day 
yield  up  to  God.  It  is  appointed  unto  all  men  once  to 
die.  Here  we  have  no  continuing  city.  Let  us  be 
prepared  to  meet  the  king  of  terrors  without  dismay, 
and  with  Christian  confidence,  be  willing  rather  to  be  ab- 
sent from  the  body^  and  be  present  with  the  Lord.^  Many 
a  timid  behever,  fearful  of  entering  into  the  valley  of 
the  shadow  of  death,  is,  in  a  moment,  before  he  enters 
into  it,  filled  with  faith  and  with  confidence,  and  at  the 
last  hour,  delivered  from  the  fear  of  death  by  which,  all 
his  life,  he  has  been  held  in  bondage.  To  know  death, 
and  yet  be  fearless  of  its  approach,  is  a  desirable  attain- 
ment; and  let  it  ever  be  remembered,  that  the  religion 
of  years,  which  never  has  taught  us  to  dismiss  our  alarms, 
is  at  best  but  feeble.  Let  us  go  on  therefore  from 
strength  to  strength  to  appear  before  God  in  Zion. 


*  Severe  or  long  protracted  sickness,  or  other  distress,  is  a  trial 
of  patience :  and  the  power  of  religion  is  displayed  in  supporting 
the  saints  under  it  with  resignation  and  with  piety. 


108  TH*:  SEVERAL  DEGREES 

It  is  not  insensibility  to  dishonour,  to  pain,  or  to  death, 
that  Christianity  inculcates.  It  is  not  a  false  confidence, 
in  rashly  rushing  into  danger,  or  passionately  provoking 
trouble,  that  it  cherishes  and  recommends.  Good  men 
are,  by  the  power  of  corruption,  made  v^eary  of  life, 
like  Job  and  Jeremiah :  profane  men,  like  Judas  Isca- 
riot,  may  deem  it  an  intolerable  burden.  Presumption, 
petulance,  and  passion,  may  expose  to  unnecessary  and 
unprofitable  opposition  and  sufferings.  Pride,  malevo- 
lence, and  obstinacy,  as  well  as  mere  rigidity  of  muscle 
and  of  nerve,  may  give  the  appearance  of  manly  forti- 
tude under  adversity.  But  it  is  not  the  insensibihty  of 
the  Stoic ;  it  is  not  the  obstinacy  of  animal  intrepidity ; 
it  is  not  the  enthusiasm  of  despair,  nor  the  delusion  of 
a  false  hope,  that  enters  into  the  character  of  the 
Christian's  voluntaiy  sufferings.  It  is  the  work  of  God's 
Spirit,  convincing  him  of  the  goodness  of  his  cause ; 
showing  him  that  God's  glory  demands  the  sacrifice ; 
and  assuring  him  of  a  great  reward  in  heaven.  It  is 
grace  that  makes  the  Christian  hero.  High  stands  the 
throne,  and  brilliant  is  the  crown  of  martyrdom. 

Valour  betokens  magnanimity,  and  excites  our  admi- 
ration. Candour  indicates  integrity,  and  commands  our 
approbation.  Piety,  modesty,  and  fidelity,  interest  our 
hearts  and  unite  them  in  love  to  him  who  possesses 
them.  The  good  man,  struggling  with  adversity,  and 
a  conqueror  over  death  itself,  leaves  a  monument  of  his 
worth  more  durable  than  marble.  Such  is  the  martyr 
who  sealed  with  his  blood  the  testimony  which  he  held. 
Let  me  draw  up  the  curtain,  and  reveal  to  the  faith  of 
my  hearers  the  multitude  before  the  throne.     Hear  that 


OF  PERSONAL  RELIGION.  109 

shout  of  victory.  IfTiat  are  these  that  are  arrayed  with 
tvhite  robesj  and  palms  in  their  hands  ?  and  whence  came 
they  ?  These  are  they  which  came  out  of  great  tribulation^ 
and  have  washed  their  robes^  and  made  them  white  in  the 
Hood  of  the  Lamb, 

CONCLUSION* 

It  is  not  without  embarrassment  that  I  attempted  this 
delineation.  I  felt  the  difficulty  and  the  dehcacy  of  the 
undertaking.  Years  of  scrupulous  attention  to  the  sub- 
ject, have  persuaded  me,  that  hovrever  distinctly  differ- 
ent characters  are  marked  in  the  sacred  oracles,  it  is  no 
easy  task  so  to  apply  the  description  to  living  Chris- 
tians, as  to  determine  with  accuracy,  the  grade,  to 
which  the  individual  professor  in  the  school  of  Christ  is 
to  be  justly  referred.  Although  it  is  obvious  to  every 
one  that  there  is  a  variety  of  countenance  and  com- 
plexion in  the  human  family  dwelling  upon  earth,  scien- 
tific men  find  it  difficult  to  mark  the  line,  by  country  or 
by  climate,  which  in  every  case  serves  to  distinguish 
one  variety  from  another.  He  who  would  attempt  to 
classify  the  inhabitants  of  a  city  or  a  township,  into 
several  distinct  orders,  would  find,  on  making  the  ex- 
periment, individual  cases  upon  which  he  could  not 
satisfactorily  determine.  Differences,  however,  there 
are ;  and  for  all  the  purposes  of  general  utility  they  are 
sufficiently  distinctly  marked.  In  delineating  the  different 
degrees  of  attainment  in  Christianity,  I  have  made  no 
invidious  application  to  individuals.  I  leave  you  to  as- 
certain, from  the  description  and  from  the  exercise  of  an 
enlightened  conscience,  and  also  to  decide  for  your- 


110  THE  SEVERAL  DEGREES.  ETC. 

selves,  to  -which  class  you  in  fact  belong.  The  features 
of  the  Christian  character,  like  the  colours  of  the  rain- 
bow, although  obviously  distinct,  run  into  one  another ; 
and  it  is  difficult  to  put  your  finger  upon  the  spot,  where 
the  one  begins  or  where  another  absolutely  terminates. 
This  will  readily  account  for  the  diversity  of  opinions 
which  exist  upon  this  subject  among  sensible  men,  al- 
though they  acknowledge  that  all  the  parts  belong  in 
general  to  the  Christian  character.  Far  be  it  from  me. 
to  urge  my  own  scheme  upon  your  attention,  as  the 
best  possible  description  of  the  several  degrees  of  piety. 
I  give  it  to  you,  however,  as  that  which  is  most  satis- 
factory to  myseh^;  and  let  the  claim  to  your  approba- 
tion rest  upon  its  own  evidence. 

Should  you,  however,  deem  the  arrangement,  which 
I  have  adopted,  an  arbitrary  one ;  still  you  will  allow 
me  to  urge,  with  my  last  Avords,  the  exhortation  of  the 
text,  ft  is  entitled  to  perfect  confidence  and  sincere 
obedience.  *•  As  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should  walk  in 
newness  of  life,''     Amex. 


THE  SPIRIT  OF  ADOPTIOX. 


SERMON  IV. 


Ro.M.  viil.  15....Fe  have  received  the  Spirit  of  Adoption j 
whereby  we  cry^  Abbci^  Father, 

All  true  Christians,  whaterer  may  be  their  several 
degrees  of  attainment  in  sanctification,  are  led  by  the 
Spirit  of  God;  and  are  become  the  sons  of  God  br 
faith  in  Christ  Jesus.  They  have  obeyed  from  the  heart 
the  call,  to  •'  leave  their  own  people  and  their  fathers 
house ;''  and  have  accepted  the  gracious  oifer  of  adoption 
to  the  family  of  the  living  God.  Descended  from  him,  by 
whose  disobedience  many  were  made  sinners,  our  connex- 
ion, by  corrupt  nature,  is  with  a  family  devoted  to  de- 
struction, in  consequence  of  the  breach  of  the  first  co- 
venant. As  by  one  man  sin  entered  into  the  worlds  and 
death  by  sin;  so  death  passed  upon  all  men,  for  that  all 
have  sinned.     This  connexion  is  set  aside  by  the  grace 


112  THE    SPIRIT    OP    ADOPTION. 

of  God,  calling  us  from  the  service  of  sin,  and  enabling 
us  to  embrace  the  offer  of  salvation  through  a  Redeemer. 
Those  who  are  born  again,  and  have  so  entered  upon 
a  new  and  better  life,  are  no  more  strangers  and  foreign- 
ers^ but  fellow-citizens  with  the  saints^  and  of  the  household 
of  God.  The  apparent  change  in  their  condition  is  not 
very  captivating  to  the  senses  of  men  of  worldly  pru- 
dence. The  spiritual  life  does  not  make  them  more 
wealthy,  or  more  honourable  in  the  esteem  of  sinners* 
It  does  not  yet  appear  what  they  shall  be.  But  when  the 
earthly  house  of  this  tabernacle  is  dissolved,  their  dig- 
nity and  happiness  shall  be  made  manifest.  Mortality 
shall  then  be  swallowed  up  of  hfe,  and  the  state  of 
the  believer  shall  appear  more  glorious  than  we  can 
now  conceive  or  describe.  Made  perfect  in  holiness,  he 
shall  enter  the  heavenly  sanctuary,  and  with  a  beating 
heart,  meet  his  long  looked  for  Father,  and  receive 
from  his  dear  Redeemer  an  abundant  welcome. 

In  the  meantime,  brethren,  although  you  are  "  pooi 
in  spirit,"  you  have  a  certain  pledge  of  an  inheritance 
among  them  which  are  sanctified.  You  may  therefore 
patiently  wait  until  the  redemption  of  the  purchased' 
possession :  For  ye  have  not  received  the  spirit  of  bond- 
age again  to  fear ;  but  ye  have  received  the  spirit  of 
adoption,  whereby  we  cry  Abba,  Father.  Ye  were 
once  strangers  and  foreigners,  fearful  and  unbelieving, 
held  in  durance  by  the  spirit  of  bondage  ;  not  the  Spirit 
of  God  and  of  Christ;  for  this  is  a  Spirit  of  liberty. 
It  is  the  spirit  of  the  world  and  of  false  religion  that 
reduces  to  servitude  and  serviUty.  You  have  been 
delivered  from  that  state  of  slavery  and  corruption, 


THE    SPIRIT    OF    ADOPTION.  113 

and  are  now  Christ's  freemen,  in  the  family  of  God. 
A  very  different  spirit  is  now  communicated :  and  a 
different  effect  is  produced  by  him.  He  is  the  Com- 
forter of  your  souls ;  and  by  him  j  ou  are  led  through 
Jesus  Christ  unto  the  Father. 

Let  us  consider,  with  attention,  the  Gift  which  the 
ehildren  of  God  have  received — the  Spirit  of  adoption ; 

^ir  Christian  liberty— the  spirit  of  bondage  was  not 

again  sent  upon  them ;  and  the  import  of  their  address 
to  God — they  cry,  Abba,  Father. 

1.  We  shall  consider  the  gift  which  God  confers  on 
his  children,  "  Ye  have  received  the  spirit  of  adoption." 

Adoption  is  an  act,  whereby  one  admits  a  stranger 
mto  his  family,  in  order  to  deal  with  him,  in  all  respects, 
as  if  he  was  really  a  child  of  his  own.  Pharaoh's 
daughter  took  Moses  in  this  manner  into  her  family,  and 
educated  him  as  her  son.  Israel,  as  a  body  politic,  was 
adopted  under  the  special  care  of  God.  To  them 
"  pertained  the  adoption,  and  the  glory,  and  the  cove- 
nants."* True  Christians  shall,  at  the  resurrection,  in 
one  glorious  congregation,  be  publicly  adopted  and  put 
in  possession  of  the  heavenly  inheritance.  "  But  our- 
selves also,  which  have  the  first-fruits  of  the  Spirit, 
groan  within  ourselves,  waiting  for  the  adoption,  to 
wit,  the  redemption  of  our  bodies."t  There  is  a  spi- 
ritual adoption  into  the  family  of  God,  which  he  be- 
stows upon  all  those  who  have  embraced  the  Saviour. 

*  Rom.  ix.  4.        t  Rom,  viii.  23. 
16 


114  THE    SPIRIT    OF    ADOPTION. 

"  But  as  many  as  received  him,  to  them  gave  he  power 
to  become  the  sons  of  God,  even  to  them  that  beheve  in 
his  name."*  Th«y  are,  by  an  act  of  God's  free  grace, 
received  into  the  number,  and  have  a  right  to  all  the  pri- 
vileges of  the  sons  of  God.  The  Holy  Spirit,  is  the 
earnest  of  these  privileges :  He  is  the  gift  received.  The 
third  Person  of  the  Godhead  is  present  with  every  crea- 
ture ;  but  he  is  in  a  peculiar  manner  present  with  every 
Christian.  The  Redeemer,  when  about  to  suffer  death 
for  the  redemption  of  our  transgressions,  promised  to 
his  disciples,  as  the  sum  of  their  blessings,  and  as  a  suf- 
ficient recompense  for  his  own  removal  from  them,  the 
Holy  Ghost  to  bring  all  things  to  their  remembrance, 
and  to  guide  them  into  all  truth.t  This  divine  Person 
influences  the  minds  of  God's  children,  by  infusing 
into  the  soul  gracious  principles,  bestowing  upon  them 
a  pious  temper,  and  directing  them  to  holy  exer- 
cises. The  Spirit  of  God  dwelleth  in  them,  and 
this  Spirit  is  life  because  of  righteousness.  This  is  the 
Spirit  of  adoption,  which  believers  have  received.  It 
is  a  proposition  of  inspiration,  "  If  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his."J 

The  third  Person  in  the  Trinity,  is  called  "  the  Spirit 
of  adoption,"  because  he  seals  believers  in  their  adopted 
state ;  assures  them  of  their  adoption ;  and  bestows  upon 
them  its  various  comforts. 

1.  The  Spirit  of  God  seals  the  children  of  adoption. 
We  are  indebted  to  the  riches  of  divine  grace  for  all 

*  John  i.  12.        t  John  xvi.  7,  15,  26.         \  Rom.  viii.  P. 


THE    SPIRIT    OF    ADOPTION.  115 

the  good  things  we  enjoy.  To  nothing  can  we  claim  a 
right,  founded  upon  our  own  merit.  The  Spirit  places 
us  among  the  children,  and  then  seals  us  in  that  state. 
"  For  ye  are  all  the  children  of  God  by  faith  in  Christ 
Jesus."*  "In  whojtn  also,  after  that  ye  believed,  ye 
were  sealed  with  that  Holy  Spirit  of  promise."t 
This  serves  to  mark  the  particular  property  God  has 
in  believers;  to  distinguish  them  from  others  of  the 
human  family :  and  to  preserve  them  for  the  end  of  their 
election  and  faith,  even  the  salvation  of  their  souls.  To 
my  legal  transactions  I  annex  my  seal,  to  confirm  it  as 
my  own  deed;  property  which  I  wish  to  have  distin- 
guished from  any  thing  similar  to  it,  I  mark  also  with 
my  seal ;  and  I  seal  up  my  letter  in  order  to  preserve  it 
for  the  use  of  the  person  to  whom  it  is  directed. 

God  has  a  special  property  in  believers.  "  For  the 
Lord  hath  chosen  Jacob  unto  himself,  and  Israel  as  his 
peculiar  treasure."J  The  saints  are  scattered  over 
the  earth;  mingled  in  famihes  and  in  civil  society 
with  the  wicked  of  this  world;  some  in  the  most 
honourable,  and  some  in  the  meanest  stations.  Ne- 
vertheless, the  eye  of  the  Lord  is  upon  them  for 
good :  the  foundation  of  God  standeth  sure,  having 
this  seal,  the  Lord  knoweth  them  that  are  his.§ 
They  are  no  more  their  own,  they  are  bought  with 
a  price :  and  although  they  may  be  despised  by 
the  world;  reproached  and  persecuted;  though  they 
be  distracted  with  doubts,  and  sunk  in  despondency, 
the  great  Shepherd  and  Bishop  of  souls  recognizes 

*  Gal.  iii.  26.    f  Eph.  i.  1 3.    J  Psa.  cxxxv.  4.    §  2  Tim.  ii.  1 9. 


116  THE    SPIRIT    OF    ADOPTION. 

tliem  as  the  sons  and  daughters  of  the  Lord  Almighty. 
He  sends  his  servants  to  collect,  out  of  the  various 
tribes  of  tlie  human  race,  the  members  of  his  body, 
"  that  we  may  grow^  up  into  him  in  all  things,  which  is 
the  head,  even  Christ :  from  vrham  the  whole  body  fitly 
joined  together,  and  compacted  by  that  which  every 
joint  supplieth,  according  to  the  effectual  working  in  the 
measure  of  every  part,  maketh  increase  of  the  body  to 
the  edifying  of  itself  in  love."* 

By  the  impression  of  God's  seal  they  are  also  visibly 
distinguished  from  others.  They  are  renewed  in  the 
image  of  God;  they  profess  thenivSelves  his  servants,  and 
they  act  in  conformity  to  the  vocation  wherewith  they 
are  called.  The  servants  of  the  living  God  are  sealed 
in  their  foreheads.  They  bear  the  mark,  which  their 
Master  puts  upon  tliem,  in  a  conspicuous  place. 

The  prevalcRce  of  revealed  rehgion  distinguishes 
'  Christendom  from  the  heathen  world :  an  assent  to  the 
truth  of  revelation  distinguishes  the  professor  of  Chris- 
tianity from  the  infidel :  acquiescence  in  the  doctrines 
of  grace  discriminates  the  orthodox  from  the  heretic ; 
but  there  are  marks  more  legible  than  confessions.  A 
conscientious  Christian  is  another  name  for  the  sober, 
the  useful,  the  pious,  and  the  upright  character.  An 
openly  profane  and  immoral  man  is  never  mistaken  for 
a  true  Christian.  "  What  doth  it  profit,  my  brethren, 
though  a  man  say  he  hath  faith,  and  have  not  works  P^f 
"  And  what  doth  the  Lord  require  of  thee  but  to  do 

*  Eph.  iv.  12,  15,  16.        t  James  ii.  14. 


THE    SPIRIT    OF    ADOPTION.  117 

justly,  and  to  love  mercy,  and  to  walk  humbly  with  thy 
God?"^ 

It  must  be  confessed,  however,  that  a  particular  exa- 
mination of  the  state  of  the  Christian  world,  in  order  to 
ascertain  who  are  God's  sealed  ones,  as  distinct  from 
those  who  bear  only  the  name  Christian,  is  accompa- 
nied with  great  difficulty.  Between  the  two  opposite 
points,  undoubted  piety  and  absolute  irreligion,  you 
can  find  all  the  intermediate  steps  occupied :  so  various 
and  complicated  are  the  plans  and  pretensions  of  pro- 
fessed Christians.  To  draw  with  certainty  the  line  of 
distinction,  is  impossible  for  man.  We  must  be  content 
to  let  the  tares  grow  with  the  wheat  until  the  harvest. 

But  if  we  meet  with  some  instances  in  which  it  is 
difficult  to  discern  the  seal  of  the  living  God  in  the  fore- 
heads of  his  servants ;  there  are  many  in  whom  the  im- 
pression is  distinct  and  lasting.  Their  shining  counte- 
nance show  that  they  have  been  in  the  mount  with  God. 
They  abide  in  Christ,  and  endeavour  to  walk  even  as 
he  walked.  They  hate  evil.  They  shun  the  company 
of  the  scorner.  They  delight  in  the  excellent  of  the 
earth,  and  if  they  have  conscientiously  taken  their  stand 
in  that  part  of  the  visible  church,  in  which  they  can 
most  faithfully  serve  their  divine  Master,  they  embrace 
in  their  affisctions,  all  that  love  the  Lord  Jesus  Christ; 
speaking  the  language  of  Canaan,  and  superior  both 
to  party  zeal  and  a  time-serving  spirit,  they  do  good  to 
all  men,  especially  to  those  who  are  of  the  household 
of  faith :  Contending  earnestly  for  the  faith  once  deli- 

•  Micah  Yi.  a. 


118  THE    SPIRIT    OF    ADOPTION. 

vered  unto  the  saints ;  and  speaking  the  truth  in  love, 
they  grow  up  in  all  things  into  him  who  is  the  head, 
even  Christ. 

Such  persons  are  preserved  in  the  possession  of  their 
inheritance  for  ever;  "For  doing  these  things  they 
shall  never  fall."^  The  precepts  of  the  law  encourage 
them  to  the  duty  of  perseverance ;  and  the  promise  of 
the  gospel,  connected  with  the  precept,  assures  them  of 
their  perseverance  as  a  blessing  from  heaven.  "  Grieve 
not  the  Holy  Spirit  of  God  whereby  ye  are  sealed  unto 
the  day  of  redemption."t  This  divine  seal  secures 
them  from  all  danger.  There  is  no  power  in  the  uni- 
verse which  can  break  up,  what  God  has  determined  to 
keep  sacred.  "  There  is  therefore  now  no  condemna- 
tion to  them  which  are  in  Christ  Jesus."! 

Christians  are  not  indeed  made  perfect  at  their  con- 
version, nor  is  the  time  of  their  tribulation  then  over. 
Some  are  permitted  to  wander  far  from  the  path  of 
duty — To  walk  in  darkness — To  stumble  and  fall,  until 
overcome  by  their  own  corruptions,  and  tormented  by 
the  adversary,  horror  inexpressible  tortures  their  con- 
sciences ;  but  not  all  their  infirmities,  nor  all  their  sins ; 
not  all  the  power  of  temptation,  nor  all  the  efforts  of 
devils,  can  separate  one  of  them  from  the  body  of 
Christ  in  which  they  are  preserved  by  the  Spirit  of 
adoption.  My  heart  may  faint,  and  my  strength  may 
fail ;  my  faith  may  waver,  and  my  love  become  languid : 
was  there  nothing  to  preserve  my  union  with  the  Saviour, 
but  my  own  exertions,  the  enemy  might  prevail :  But 

*  2  Pet.  i.  10.        t  Eph.  iv,  SO.        t  Rom.  viii.  1. 


THE    SPIRIT    OF    ADOPTION.  119 

the  everlasting  arms  are  underneath  me,  how  then 
shall  I  fall?  My  Father  is  greater  than  all,  none  is 
able  to  pluck  me  out  oi''  his  hands.  "  God  is  the 
strength  of  my  heart  and  my  portion  for  ever.  I  am 
continually  with  thee:  Thou  hast  holden  me  by  my 
right  hand.  Thou  shalt  guide  me  with  thy  counsel, 
and  afterwards  receive  me  to  glory." 


?* 


2.  The  Holy  Spirit  is  to  behevers  the  witness  of  their 
adoption.  "  The  Spirit  itself  beareth  witness  with  our 
spirit  that  we  are  the  children  of  God."t 

It  is  of  great  importance  for  a  Christian  to  be 
conscious  of  his  own  gracious  exercises.  He  is  jealous 
of  his  deceitful  heart;  and  he  cannot  well  be  happy 
while  he  is  uncertain  of  an  interest  in  the  common  salva- 
tion :  uncertainty  of  success  prevents  cheerful  exertion. 

There  are  many  who  presume  to  appropriate  the 
promise  of  eternal  life,  while  they  reject  the  Saviour, 
in  whom  the  promise  is  made.  "  Lovers  of  pleasure 
more  than  lovers  of  God ;  having  a  form  of  godliness, 
but  denying  the  power  thereof"  It  is  reasonable,  there- 
fore, that  professors  of  religion  should  be  anxious  to 
ascertain  their  own  state  in  God's  sight.  Assurance  of 
salvation  will  not  operate  to  their  disadvantage.  It 
neither  encourages  indolence  nor  disposes  the  soul  to 
sin.  It,  on  the  contrary  enables  them  to  hold  fast  the 
profession  of  their  faith  without  wavering.  You  do  not 
paralyze  the  arm  of  industry  by  giving  to  the  husband- 

*  Psa.  Ixxiii.  26,  23,  24.        f  Rom.  viii.  16. 


120  THE    SPIRIT    OP    ADOPTION. 

man  a  good  title  to  the  land  which  he  cultivates.  He 
has  an  additional  incitement  to  improve  the  estate  from 
the  assurance  that  he  shall  not  be  dispossessed,  it  is 
not  an  optional  matter  whether  Christians  shall  give 
themselves  the  trouble  of  self-examination.  An  author- 
ity to  which  they  must  submit  commands  them  to  com- 
mence the  work  with  viorour.  "  Give  dilio;ence  to  make 
your  calling  and  election  sure."*  He  hath  also  pro- 
vided them  with  a  witness,  whose  testimony  can  deter- 
mine the  truth  in  question.  "  Ye  have  received  the 
Spirit  of  adoption."  Every  Christian,  without  excep- 
tion, has  access  to  this  divine  witness.  "  If  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of  his."t  Nor 
have  we  to  2:0  far  in  order  to  look  for  him.  He  is  near 
to  our  hearts.  "  He  that  believe th  on  the  Son  of  God 
hath  the  witness  in  himself'J  When  I  am  in  earnest, 
in  my  inquiry  about  my  state,  I  must  close  my  eyes  upon 
the  world,  and  open  them  upon  my  own  soul.  The  tes- 
timony of  my  neighbour,  the  testimony  of  the  church 
and  her  most  able  ministers  in  my  favour,  cannot  decide 
the  awful  question.  Am  I  an  heir  of  glory  ?  To  the  wit- 
ness within  me  let  me  listen  with  attention.  His  testi- 
mony is  truth. 

The  Holy  Ghost  assures  the  believer  of  his  adoption, 
by  making  him  understand  the  marhs  of  a  gracious  state 
laid  down  in  the  scriptures — by  quicJcening  the  various 
graces  in  his  soul — and  by  powerfully  applying  the  appro- 
priate promises  of  God^'io  these  very  graces  now  excited 
to  a  lively  exercise. 

*  2  Pet.  i.  10.        t  Rom.  viii.  9.        1  1  John  v.  10. 


THE    SPIRIT    OF    ADOPTION,  121 

The  assistance  of  the  divine  Spirit,  in  all  these  in- 
stances, is  necessary  to  the  full  assurance  of  salvation. 
I  may  be  well  acquainted  with  the  portrait  of  the 
Christian  drawn  in  the  bible.  But  unless  I  recognize 
the  very  same  likeness  in  my  own  heart,  what  right 
have  I  to  conclude  it  is  mine  ?  And  if  I  should  discover 
the  propriety  of  the  application  of  it  to  myself,  where 
would  be  my  hope  unless  I  was  convinced  of  the  inse- 
parable connexion  between  grace  and  glory  ?  The  in- 
fallibility of  the  promise  is  the  only  ground  of  the  full 
assurance  of  hope.  And  this  hope  is  the  anchor  of  the 
soul.* 

Blessed  Spirit !  send  out  thy  light  and  thy  truth :  let 
them  lead  me  to  thy  tabernacles. 

Brethren,  we  cannot  make  any  progress  in  grace  or 
in  the  saving  knowledge  of  Christ  without  the  assist- 
ance of  the  Spirit.  The  natural  man  knoweth  not  the 
things  of  God.  He  is  destitute  of  spiritual  discernment. 
But  the  secret  of  the  Lord  is  with  them  that  fear  him* 
And  in  order  to  attain  a  satisfactory  knowledge  of  the 
Christian's  portrait,  we  must  apply  to  the  Holy  Ghost. 
He  knows  how  grace  affects  the  human  soul ;  he  hath 
described  the  manner  in  the  scriptures ;  and  he  enlight-  * 
ens  the  eyes  of  the  understanding  in  order  that  we  may 
comprehend  the  description. 

The  Spirit  of  God  cannot  be  ignorant  of  the  nature 
or  the  effects  of  divine  grace.     He  is  the  messenger  of 

^  Heb.  vi.  17,  ]P. 
17 


122  THE    SPIRIT    OF    ADOPTION. 

peace  from  Christ  to  the  soul.  He  is  the  maker  of  the 
human  mind,  and  knows  all  its  powers.  The  applica- 
tion of  grace  to  these  powers,  and  the  direction  of  all 
our  faculties  under  the  dispensation  of  grace,  are  his 
own  work*  He  alone  can  describe  the  effects  of  irre- 
sistible grace  directing  the  voluntary  actions  of  a  moral 
agent,  amidst  all  the  complex  influences  of  inherent 
corruption,  external  temptation,  and  Satanical  exertions. 
He  has,  however,  given  us  this  description  in  the  holy 
scriptures.  The  penmen  of  the  sacred  volume  wrote 
as  they  were  moved  by  the  Holy  Ghost.  They  have 
given  us  a  system  of  doctrines  and  of  Christian  expe- 
rience drawn  with  infallible  accuracy.  To  attend  to 
the  practical  influence  of  religion,  upon  the  saints  emi- 
nent in  scripture  history,  is  of  great  utility.  But  our 
own  intellects,  unassisted  by  the  Spirit  of  God,  are  in- 
competent to  the  task. 

The  human  mind  is  capable  of  perceiving  the  force 
of  a  syllogism,  or  the  truth  of  a  mathematical  proposi- 
tion; but  it  is  devoid  of  spiritual  discrimination.  "  For 
what  man  knoweth  the  things  of  a  man,  save  the  spirit 
of  man  which  is  in  him  ?  even  so  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God."*  The  hound 
which  howls  after  its  game,  is  superior  to  its  master  in 
the  delicacy  of  its  scent ;  and  the  eagle  that  soars  aloft, 
excels  the  philosopher  in  the  organs  of  vision.  But 
these  creatures  are  utterly  incapable  of  scientific  exer- 
tions, or  of  profiting  by  the  experience  of  former  ages. 
Even  so,  the  natural  man  may  excel  the  Christian  in 

*  1  Cor.  ii.  U. 


THE    SPIRIT    OF    ADOPTION.  123 

physical  science,  and  in  the  knowledge  of  the  useful 
and  ornamental  arts ;  but  the  children  of  adoption  are 
capable  of  knowledge,  compared  with  which  this  is 
dross  and  dung.  Their  Omniscient  Instructer  presents 
them  with  a  view  of  the  s^race  of  God  in  the  face  of 
Jesus  Christ.  And  in  order  to  assist  them  in  under- 
standing its  doctrines,  examples  are  given  them  of  the 
lives  of  the  faithful.  This  strikes  out  a  meridian, 
through  the  vast  map  of  revelation,  and  serves  for  a 
line  of  reference  while  we  investigate  the  sublime  mys- 
teries of  the  Christian  religion.  The  soul,  divinely  qua- 
lified to  improve  the  means  of  knowledge  thus  provided, 
attains  to  certainty  about  the  characteristics  of  a  gra- 
cious state. 

He  is  also  enabled  to  perceive  in  his  own  experience 
those  very  graces,  the  nature  of  which  he  now  under- 
stands. The  gracious  affections  perceived,  and  the  con- 
sciousness of  their  existence,  are  equally  the  gift  of  the 
Spirit  of  adoption —  Without  me  ye  can  do  nothing. 

The  carnal  mind  is  unfruitful.  It  is  a  hard-beaten 
path,  which  will  not  receive  the  seed  cast  into  it,  but 
leaves  it  exposed  to  the  fowls  of  the  air.  This  barren 
waste  is  changed  by  the  power  of  divine  grace  into  a 
fruitful  field,  like  the  garden  of  the  Lord.  A  true 
Christian,  however,  may  suffer  spiritual  decay.  The 
verdure  is  faded,  the  fruit  is  blasted :  but  the  renova- 
ting influence  of  the  Spirit  of  the  Almighty  is  the  return 
of  spring.  The  icy  hardness  of  the  heart  melts  in  the 
beams  of  the  Sun  of  righteousness.  The  winter  is  past, 
the  storm  is  over;  the  fruits  of  the  vine  flourish,  and 
the  pomegranates  bud.     Grace  is  quickened.     A  divine 


124  THE    SPIRIT    OF    ADOPTION . 

light  shines  upon  it,  which  renders  it  both  vigorous  and 
visible.  I  see  the  image  of  God  restored  to  my  soul, 
I  knoAV  it  to  be  from  above.  Whatever  diffidence  may 
suggest,  whatever  fear  may  dictate,  evidence  so  forcible 
bears  down  all  opposition  of  unbelief  "  God  hath  not 
given  us  the  spirit  of  fear ;  but  of  power,  and  of  love, 
and  of  a  sound  mind."* 

The  promises  of  God,  confirmed  by  his  oath,  are  now 
understood  and  applied.  In  no  part  of  practical  reh- 
gion  do  Christians  stand  in  more  need  of  supernatural 
assistance,  than  in  applying  those  great  and  precious 
promises,  whereby  we  are  made  partakers  of  the  divine 
7iature.  This  work  is  accompanied  with  peculiar  dif- 
ficulty. We  have  a  general  acquaintance  with  the  pro- 
missory part  of  revelation,  and  have  no  doubt  of  its  truth. 
"  For  all  the  promises  of  God  in  him  are  yea,  and  in 
him  amen,  unto  the  glory  of  God  by  us."t  But  we  find 
it  hard  to  make  the  appropriation.  The  saints  are  dif- 
fident of  their  own  gracious  qualities  :  they  perceive 
the  blessings  of  the  covenant  directed  in  the  promise  to 
specified  characters ;  and  they  have  witnessed  the  rap- 
tures of  the  enthusiast,  following  the  sparks  of  his  own 
kindling,  until  bewildered  and  disappointed,  he  lay  down 
in  sorrow.  I  hear  my  Lord  say,  "  Blessed  are  the  pure 
in  heart,  for  they  shall  see  God." J  I  have  no  doubt  of 
the  truth  of  this.  But  what  comfort  is  it  to  my  soul  ? 
I  dare  not  separate  the  blessing  from  the  character  spe- 
cified. Shall  I  assure  myself  that  the  promise  is  to  me, 
and  still  indulge  in  the  impurities  of  impiety.'*  This 
would  be  presumption.     Shall  I  break  open  a  letter  ad- 

^  2  Tim.  i.  7..        {2  Cor.  i.  20.        |  Matt.  5.  8. 


THE    SPIRIT    OF    ADOPTION.  125 

dressed  to  another,  and  appropriate  its  contents,  and  be 
guiltless  ?  No.  The  believer  trembles  at  the  very  idea 
of  perverting  scripture.  He  is  perplexed  with  doubts : 
but  even  in  this  situation  he  still  cleaves  to  the  pro- 
mise of  salvation.  He  may  be  perplexed,  but  he  does 
not  absolutely  despair.  "  He  may  walk  in  darkness, 
but  he  will  trust  in  the  name  of  the  Lord."  Nor 
shall  he  trust  in  vain :  for  the  Spirit  is  with  him ;  and 
that  Spirit  beareth  witness  with  our  spirits  that  we 
are  the  sons  of  God.  Quickening  and  enlightening 
the  soul  by  his  heat  and  by  his  light,  we  perceive  the 
grace  of  God  within  us;  the  promise  is  directed  to 
the  heart.  The  blessing  which  it  brings  is  welcome. 
We  wonder  why  we  have  been  so  slow  of  heart  to  be- 
lieve. We  recover  our  strength.  We  are  transported 
from  the  regions  of  doubt  to  those  of  full  assurance. 
"  The  Lord  my  God  will  enlighten  my  darkness.  For 
by  thee  have  I  run  through  a  troop ;  and  by  my  God 
have  I  leaped  over  a  wall.  He  teacheth  my  hands  to 
war,  so  that  a  bow  of  steel  is  broken  by  mine  arm."* 

3.  The  Holy  Spirit  communicates  to  believers  the 
comfort  arising  from  their  adoption  into  God's  family. 

When  the  Redeemer  was  about  to  leave  the  world, 
he  informed  his  disciples  that  they  had  many  dangers  to 
encounter.  He  was  affected  by  their  foreseen  tribula- 
tions, and  already  sympathized  in  their  sorrow.  He 
bade  them,  however,  to  be  of  good  cheer.  He  did 
not  leave  them  comfortless.     A  divine  messenger,  he 

*  Psa.  xviii.  28,  29,  34. 


126  THE    SPIRIT    OF    ADOPTION. 

engaged  to  send  to  them;  and  it  was  expedient,  that 
he  should  himself  depart  in  order  that  the  Comforter 
might  come,  even  the  Spirit  of  truth.  "  He  will  guide 
you  into  all  truth;  for  he  shall  take  of  mine,  and  show 
it  unto  you." 

The  Holy  Spirit,  as  the  comforter,  discovers  to  be- 
lievers the  path  of  light ;  qualifies  them  for  their  present 
rank  ;  and  supports  them  during  their  pilgrimage. 

One  of  the  first  lessons  the  disciple  received  from  his 
Master  was,  "  deny  thyself  and  follow  me ;"  and  one  of 
the  first  considerations  of  the  Christian  is,  "  Here  I  have 
no  continuing  city."  To  be  directed  in  the  new  and 
the  living  way ; — made  wise  in  the  knowledge  of  the 
scriptures,  will  therefore  be  a  desirable  object ;  and  the 
gratification  of  that  desire  by  the  Spirit  of  adoption, 
will  comfort  the  hearts  of  God's  children. 

The  bible  is  the  rule,  which  God  has  given  for 
our  direction.  It  is  intended  for  persons  almost  infi- 
nitely diversified  in  the  circumstances  of  age,  country, 
education,  understanding,  temper,  rank,  pursuits,  and 
connexions :  it  is  therefore  not  to  be  expected  that  the 
capacity  of  an  individual  man  should  be  the  measure  of 
its  doctrines.  In  the  scriptures  are  some  things  hard  to 
be  understood,  although  in  matters  of  universal  concern 
we  have  line  upon  line,  and  precept  upon  precept.  We 
have  food  in  abundance  to  satisfy  us,  in  this  blessed 
store,  and  we  have  also  sufficient  incitements  to  in- 
dustry in  searching  for  the  hidden  treasures  which  it 
contains. 


THE    SPIRIT    OF    ADOPTIOlf.  127 

The  ministers  of  the  gospel,  my  Christian  brethren, 
are  your  servants  for  Jesus's  sake ;  and  they  dig  in 
the  mine  in  order  to  discover  the  gold  to  your  anxious 
view.  The  acquisition  of  information  is  delightful  to  us 
and  to  you ;  But  we  must  both  be  sensible  of  our  need 
of  the  Holy  Spirit.  The  learned  and  the  industrious  fre- 
quently stumble  over  spiritual  truth.  When  we  search 
the  sacred  volume,  without  a  sense  of  our  own  vileness, 
and  of  the  majesty  and  holiness  of  God,  whatever  be 
our  diligence  and  our  penetration,  it  is  not  surprising 
that  we  should  make  false  reports. 

If  any  man  open  the  bible,  not  to  seek  for  the  words 
of  eternal  life,  but  to  select  materials  wherewith  he 
may  display  his  own  powers  to  advantage,  or  serve  the 
interest  of  party  spirit,  shall  not  God  be  just  in  answer-, 
ing  such  a  fool  according  to  his  folly  ?  And  if  the  de- 
sign be,  to  keep  back  any  part  of  the  counsel  of  God, 
he  may  expect  to  have  a  veil  over  his  eyes,  which  will 
to  him  obscure  the  lustre  of  divine  truth.  But  where 
the  Spirit  of  the  Lord  is,  there  is  liberty.  Oh,  how 
comfortable  to  have  the  company  of  the  Holy  Ghost  i^ 
searching  his  own  scriptures ;  and  to  have  "  an  unction 
from  this  holy  one  whereby  we  shall  know  all  things." 
It  is  his  office,  to  show  to  Christians  the  glories  of  their 
religion — to  fill  their  understandings  with  truth;  and 
their  hearts  with  gladness.  Irresistible  conviction  ac- 
companies them  even  into  the  regions  of  divine  mystery. 
Here  they  are  delighted  and  astonished.  A  thousand 
unanswered  questions  occur  with  amazement,  and  teach 
them  the  imperfection  of  the  present  state ;  but  cannot 
shake  their  faith  in  the  answers  which  they  have  re- 


128  THE    SPIRIT    OF    ADOPTION, 

ceived  to  others  from  God's  word.  "  And  we  all  with 
open  face  beholding  as  in  a  glass  the  glory  of  the  Lord, 
are  changed  into  the  same  image  from  glorj  to  glory, 
as  by  the  Spirit  of  the  Lord." 

Christians  are  born  again.  To  this  fact  the  Spirit 
bears  witness.  They  are  mindful  of  the  dignity  of  their 
rank.  Beloved,  now  are  we  the  sons  of  God.  But 
the  thought  humbles  them :  for  their  character  and  con- 
duct are  not  suitable  to  their  expectations.  As  the  hart 
panteth  after  the  water  brooks,  they  pant  for  the  image 
of  God.  They  feel  the  sinfulness  of  their  soul  with 
pain.  Much,  therefore,  of  their  joy  consists  in  the  sanc- 
tification  of  the  Spirit.  To  be  delivered  from  sin,  to 
be  approaching  nearer  to  the  standard  of  perfection; 
to  have  the  understanding  improved,  the  temper 
amended,  the  manners  accommodated  to  the  house  of 
God,  will  aiford  the  experienced  Christian  no  small 
share  of  delight. 

The  comforts  of  his  adoption  do  not  rest  here.  Hea- 
ven, that  word  which  means  an  assemblage  of  all  per- 
fection and  happiness,  is  before  them.  They  anticipate 
its  joy.  The  Spirit  himself  gives  unto  them  a  foretaste 
of  it.  He  brings  them  to  Christ's  banqueting  house. 
Their  souls  are  satisfied  with  marrow  and  with  fatness. 
Brethren,  who  can  describe  joy,  so  as  to  convey  an 
idea  of  it  to  one  who  has  never  been  glad  ?  and  they 
who  are  glad  in  the  Lord,  know  that  it  cannot  be  de- 
scribed. I  relinquish  the  theme.  But  I  indulge  a  hope 
that  we  shall  resume  it  with  more  advantage  in  the 
tftraple  above. 


THE    SPIRIT    OF    ADOPTION.  129 

II.  The  Christian  enjojs  true  liberty. 

The  apostle  is  addressing  those  who  have  been  led 
by  the  Holy  Spirit  into  the  family  of  the  living  God, 
To  such  he  says,  "  Ye  have  not  received  the  Spirit  of 
bondage  again  to  fear." 

Bondage  and  fear  are  words  which  call  up  very  dis- 
agreeable ideas.  They  are  presented  to  us  here  that 
we  might  rejoice  in  our  deliverance.  Let  us  endeavour 
to  ascertain  the  meaning  of  them ;  and  let  us  be  thank-* 
ful  that  we  have  received  another  Spirit. 

Subjection  to  the  burdensome  yoke  of  the  ceremonial 
law  is  represented  in  the  New  Testament  as  a  state  of 
bondage.  "  How  turn  ye  again  to  the  weak  and  beg* 
garly  elements  whereunto  ye  desire  again  to  be  in  bond- 
age ?"*"  "  Be  not  entangled  again  with  the  yoke  of 
bondage."t  The  Old  Testament  dispensation  of  grace 
was  certainly  more  obscure  and  burdensome  than  that 
which  it  is  our  happiness  to  enjoy :  and  yet  the  design 
of  that  dispensation  was  not  to  fill  the  mind  with  ter- 
ror, nor  was  it  in  any  sense  inconsistent  with  possessing 
the  Spirit  of  adoption.  Saints,  under  that  Testament, 
were  adopted  into  God's  family.  They  were  emanci- 
pated from  the  slavery  of  sin  and  the  fear  of  death,  and 
gave  many  decisive  evidences  of  their  having  attained 
to  the  full  assurance  of  faith.  Ye  have  not  received 
the  spirit  of  bondage  again  to  fear,  must  therefore  point 

*  Gal.  iv.  9.        t  Chap.  V.  U 
18 


130  THE    SPIRIT    OF    ADOPTION. 

out  another  deliverance,  than  the  change  of  dispensa- 
tion. The  apostle,  in  the  verses  both  before  and  after 
my  text,  describes  the  effects  of  the  Holy  Ghost's  deal- 
ing with  those  who  are  Christ's  ransomed  ones.  Ye 
were  once  the  servants  of  sin.  Ye  were  then  in  a  state 
of  bondage.  "  For  of  whom  a  man  is  overcome,  of  the 
same  is  he  brought  in  bondage."^'  But  ye  were  elected 
of  God,  and  redeemed  by  Christ :  God  therefore  sent 
forth  the  Spirit  of  his  Son  in  your  hearts.  You  were 
convinced  of  your  sins,  and  you  saw  your  danger :  You 
felt  your  bondage,  and  with  consequent  fear,  like  the 
keeper  of  the  prison  at  Philippi,  fell  down  trembling. 
"  Saying,  what  must  I  do  to  be  saved  ?"t 

Believers  in  Jesus  Christ,  justified  freely  by  his 
grace,  and  admitted  into  God's  family,  never,  however, 
receive  the  spirit  of  bondage  to  fear.  There  may 
be  some  of  them  left  to  experience  much  distress  of 
body  and  mind,  and  "  by  reason  of  fear  be  for  some 
time  subject  to  bondage  ;"f  but  the  Holy  Ghost  will 
never  be  a  spirit  of  bondage  to  them.  They  are  in  a 
state  of  liberty,  though  they  know  it  not:  and  Om- 
niscience will  not  testify  to  a  falsehood. 

The  words  thus  explained  teach  us  that  the  Chris- 
tian is  in  a  state  of  liberty.  Other  passages  of  scrip- 
ture confirm  this.  "  Ye  shall  know  the  truth,  and  the 
truth  shall  make  you  free.  If  the  Son,  therefore,  shall 
make  you  free,  ye  shall  be  free  indeed."§ 

*  2Pet.  ii.  19.        +  Acts  xvi.  30.        J  Heb.  ii.  15.        §  Jolm 
viii.  32,  36, 


THE    SPIRIT    OF    ADOPTION.  131 

Christian  liberty  is  equally  opposed  to  slavery  and 
licentiousness.  It  is  opposed  to  restraint  and  violence, 
but  not  to  subordination  and  cheerful  obedience.  When 
I  can  freely  direct  my  own  conduct  under  equitable 
law^s,  I  enjoy  a  state  of  liberty.  When  I  must  make  the 
will  of  another,  in  opposition  to  my  own,  the  rule  of  my 
conduct,  I  am  in  a  state  of  servitude ;  and  when  I  wil- 
fully violate  law  and  right,  I  enter  the  regions  of  licen- 
tiousness. This  is  but  another  name  for  slavery.  It  is 
bondage  to  my  own  passions  and  lusts.  I  am  then  be- 
come a  slave  to  those  who  ought  to  be  my  servants. 
This  is  both  more  shameful  and  more  dangerous  than 
servitude  to  foreign  force.  But  this  is  the  state  of  those 
who  consider  it  liberty  to  be  irreligious.  "  Presump- 
tuous, self-willed, — they  speak  great  swelling  words 
of  vanity — They  allure  others — And  while  they  promise 
them  liberty,  they  themselves  are  the  servants  of  cor- 
ruption."* 

Your  liberty,  Christians,  consists  in  deliverance  from 
the  dominion  of  sin — from  the  power  of  Satan — and 
from  undue  human  influence  over  your  sentiments,  your 
conscience,  or  your  conduct. 

1.  They  who  are  adopted  into  God's  family,  are  de- 
livered from  the  dominion  of  sin. 

Sin  may  be  considered  as  imputed  and  inherent.  All 
mankind  descending  from  Adam  by  ordinary  generation 
sinned  in  him,  and  fell  with  him  in  his  first  transgression. 
We  are  all  by  nature  children  of  wrath.     The  curse  oi 

*  2Pet.  ii.  19. 


132  THE    SPIRIT    OF    ADOPTION. 

the  law  rests  upon  the  human  family ;  and  they  are  bound 
as  victims  to  divine  vengeance.  Every  mouth  must  be 
stopped ;  for  the  whole  world  is  guilty  in  the  sight  of 
God,  the  righteous  Judge.  We  must  also  remember, 
that  by  the  deeds  of  the  law  no  flesh  can  be  justified : 
for  the  wa2:es  of  sin  is  death.  But  the  o-ift  of  God  is 
eternal  life  through  Jesus  Christ  our  Lord.  This  is 
our  deliverance,  "  The  Lord  sent  forth  his  Son,  made 
of  a  woman,  made  under  the  law,  to  redeem  them  that 
were  under  the  law,  that  we  might  receive  the  adoption 
of  sons."*  At  the  foot  of  the  cross  the  burden  of  guilt 
tumbles  from  our  shoulders.  "  There  is  no  condemna- 
tion to  them  that  are  in  Christ  Jesus."  The  curse 
being  removed,  there  is  now  no  barrier  to  the  Spirit's 
restoring  the  image  of  God  to  our  souls.  Sin  shall 
have  no  more  dominion  over  you.  Ye  are  not  under 
the  law,  but  under  grace. 

Christians  indeed  are  not  always  conscious  that  they 
possess  such  liberty.  Many  of  them  have  their  doubts 
and  their  fears.  They  all  have  certainly  believed ;  but 
they  are  not  certain  that  they  have :  They  have  a 
sure  faith ;  but  they  have  not  full  assurance. 

'^  Delivered,  in  their  justification,  from  the  guilt  of  sin 
and  the  curse  of  the  law,  corruption  shall  no  longer  hold 
its  throne  in  their  hearts.  But  they  are  not  yet  made 
perfect.  ''They  have  forgotten  that  they  have  been 
washed  from  their  old  sins."t  They  grieve  the  Holy 
Spirit  who  sealed  them ;  and  spiritual  consolation  is  there- 
fore withheld  from  them.     They  fall  into  deep  pits,  and 

*  Gal.  iv.  5,Q,         t  2  Pet.  i. 


THE    SPIRIT    OF    ADOPTION.  133 

horror  seizes  upon  them.  They  cry  unto  the  Lord  in 
their  distress;  their  cry  is  heard;  and  they  are  dehvered. 
"  He  brought  me  up  also  out  of  an  horrible  pit,  out  of 
the  miry  clay,  and  set  my  feet  upon  a  rock,  and  esta- 
blished my  goings.  And  he  hath  put  a  new  song  in  my 
mouth,  even  praise  unto  our  God."*  They  now  walk 
at  liberty.  They  feel  that  they  are  free  to  serve  God 
without  the  fear  of  wrath.  Their  love  for  their  hea- 
venly Father  implies  reverence  and  esteem.  They 
delight  in  the  law  of  the  Lord  after  the  inward  man. 
Their  yoke  is  easy  and  their  burden  light. 

Any  restriction  upon  Christian  liberty,  arising  from 
the  power  of  sin,  is  painful  to  the  Christian.  He  feels 
it  more  forcibly,  than  he  formerly  did  his  absolute 
bondage.  He  has  tasted  of  the  sweets  of  that  liberty 
wherewith  Christ  has  made  his  people  free,  and  he 
bears  with  uneasiness  any  future  servitude  to  the  anger 
of  heaven,  or  to  his  own  vile  affections.  He  now  lis- 
tens to  the  voice  which  proposes  deliverance  with  dou- 
ble dehght.  It  is  the  voice  of  my  Beloved,  is  his  ex- 
clamation, while  his  heart  leaps  for  joy.  That  voice 
addresses  him,  "I  am  the  Lord  thy  Redeemer,  the 
Mighty  One  of  Jacob.  The  Spirit  of  the  Lord  God 
is  upon  me;  because  the  Lord  hath  anointed  me  to 
preach  good  tidings  unto  the  meek :  he  hath  sent  me  to 
bind  up  the  broken  hearted,  to  proclaim  liberty  to  the 
captives ;  and  the  opening  of  the  prisons  to  them  that 
are  bound."t  These  words  are  effectual.  God  hath 
spoken,  and  it  is  performed.     No  intervening  cloud  now 

*  Psa.  xl.  2,3.        t  Isa.  Ixi.  I. 


134  THE    SPIRIT    OF    ADOPTION. 

hides  his  Father's  face  from  the  believer's  anxious  eye. 
"  The  Lord  was  my  stay.  He  brought  me  forth  also 
into  a  large  place.  He  delivered  me,  because  he  de- 
lighted in  me."* 

2.  Christians  are  delivered  from  the  povrer  of  Satan. 

Man,  in  his  first  act  of  rebellion  against  heaven,  sold 
himself  to  the  prince  of  the  fallen  angels.  He  bartered 
the  blessing  for  the  curse — the  image  and  the  favour  of 
God  for  the  similitude  and  the  servitude  of  the  devil. 

The  carnal  mind  approves  of  the  exchange;  and 
readily  conforms  to  the  spirit  that  novr  works  in  the 
children  of  disobedience.  The  prince  of  the  power  of 
the  air  consequently  has  dominion  over  unregenerate 
man.  This  is  a  lamentable  fact  asserted  expressly  in 
the  volume  of  inspiration.  The  history  of  our  race 
corresponds  to  the  testimony  of  scripture ;  and  philoso- 
phy offers  no  objection  to  this  part  of  our  belief.  Phi- 
losophists,  who  pretend  to  think  freely,  speak  ignorant- 
ly,  when  they  deny  the  possibility  of  the  fact.  We  are 
not  chargeable,  brethren,  with  celebrating  an  imaginary 
deliverance,  when  we  rejoice  in  freedom  from  the 
power  of  Satan  as  a  part  of  our  Christian  liberty. 

Mind  converses  with  mind  through  bodily  organs; 
and  most  assuredly  the  want  of  body  cannot  prove 
a  hindrance  to  the  intercourse  of  spirits.  An  unem- 
bodied  spirit  may  have  access  to  a  mind  connected  with 
body,  in  a  manner  which  we  cannot  explain:  for  we 

*  Psa.  xviii.  18,  19. 


THE    SPIRIT    OF    ADOPTIONc  13.^ 

cannot  explain  the  manner  even  of  our  own  perceptions- 
We  may  trace  the  impression  made  by  external  objects 
to  the  nerves,  and  from  thence  to  the  brain ;  but  how 
matter  can  affect  spirit,  even  then,  is  as  great  a  mystery 
as  ever.  How  matter  can  affect  mind  is,  certainly,  a 
secret  as  inexplicable  as  how  spirit  can  converse  with 
spirit  without  the  intervention  of  matter.  It  is  not  ne- 
cessary, as  unbelievers  affirm,  to  clothe  Satan  with  the 
attributes  of  omnipresence  or  omniscience,  in  order  to 
make  him  the  enemy  of  virtue  and  the  leader  of  rebel- 
lion against  the  divine  authority.  A  man  of  ambition 
and  intrigue  may  rule  an  empire,  and  carry  his  own 
spirit  into  the  councils  of  the  remotest  provinces.  The 
number  moreover,  of  fallen  angels  is  great.  Their 
powers  are  superior  to  those  of  the  human  mind; 
their  experience  is  long,  and  their  observation  exten- 
sive. Intent  upon  wickedness,  and  unAvearied  in  indus- 
try, they  have  for  nearly  six  thousand  years  studied  the 
course  of  Providence;  and  the  laws  of  the  physical 
and  moral  world.  Engaged  in  a  conspiracy  against 
virtue,  what  injury  must  they  not  be  capable  of 
doing  to  the  spiritual  interests  of  mortals  ?  They  are 
able  also  to  make  repeated  visits,  of  but  short  intermis- 
sions, to  the  quarter  in  which  their  malicious  views  may 
be  promoted.  Matter,  though  naturally  inert,  travels, 
when  impelled  by  sufficient  force,  with  astonishing  velo- 
city. A  ray  of  light,  or  an  electric  spark,  moves  with  a 
rapidity  which  would  soon  make  the  circuit  of  the 
globe.  The  activity  of  spirit  is  confessed.  When, 
from  an  eminence,  we  take  a  view  of  an  extended  plain 
several  miles  before  us,  we  give  millions  of  different 
inclinations  to  the  optic  axis  in  the  course  of  a  mo* 


136 


THE    SPIRIT    OF    ADOPTION. 


ment  of  time ;  and  a  distinct  act  of  the  will  is  neces- 
sary to  each  inchnation.*  Neither  consciousness  nor 
recollection,  serve  in  contemplating  these  actions ;  be- 
cause such  a  minute  exercise  of  those  powers  would 
only  embarrass  and  in  no  case  answer  the  purposes 
of  present  usefulness  or  comfort.  These  things  are 
taught  by  philosophy:  and  serve  to  defend  against 
sophistry  the  Christian  doctrine,  in  admitting  the  pos- 
sibility of  the  agency  of  evil  spirits  on  the  human  mind. 

Devils  numerous,  malicious,  and  active,  hold  an  em- 
pire over  ungodly  men,  who  have  willingly  given  them- 
selves over  to  slavery — who  have  been  committed  by 
the  justice  of  God,  on  account  of  their  crimes,  to  the 
power  of  the  roaring  lion,  that  constantly  goeth  about 
seeking  whom  he  may  devour. 

The  grand  adversary  is  the  "  god  of  this  world,  whcf 
hath  blinded  the  minds  of  them  which  believe  not."t  He 
is  the  prince  of  this  w^orld,  who,  infuriated  by  the  ap- 
prehended destruction  of  his  kingdorn,  attacked  with 
all  his  might  the  Redeemer  of  men.  It  was  not  in  vain 
that  Jesus  suffered  from  the  power  of  darkness.  The 
serpent  bruised  the  heel  of  the  Seed  of  the  woman;  but 
he  bruised  the  serpent's  head.  That  same  Jesus,  who 
gave  deliverance  from  the  guilt  of  sin  and  the  curse  of 
the  law,  "  Blotting  out  the  hand-writing  of  ordinances 
that  Avas  against  us,  nailing  it  to  his  cross;"  did  also 
set  his  people  at  liberty  from  the  dominion  of  Satan. 
"  Having  spoiled  principalities  and  powers,  he  made  a 
show  of  them,  openly  triumphing  over  them."J 

^  Stewart's  PhiK         I  2  Cor.  iv.  4.         J  Col.  ii.  14,  15. 


THE    SPIRIT    OF    ADOPTION-  137 

The  strong  man  armed  can  no  longer  keep  the 
house.  A  stronger  than  he  dispossesses  him;  and  the 
Spirit  of  adoption  witnesses  to  the  ransomed  their  hber- 
ty  from  this  tyrant.  To  him  they  shall  never  hereafter 
be  subjected,  although  he  may  often,  much  annoy  them. 
They  have  obtained  their  liberty,  although  they  have 
not  as  yet  attained  to  a  state  of  perfect  peace  and  glory. 

Christians,  in  the  present  world,  have  many  conflicts 
with  Satan.  If  he  finds  a  behever  in  a  decayed  state, 
he  marks  him  for  his  prey.  He  diverts  his  attention 
from  practical  religion:  he  provides  other  objects  to 
occupy  his  mind;  he  enervates  the  whole  soul;  and 
renders  it  as  unfruitful  as  possible.  A  barren  wind  de- 
stroys all  remaining  verdure;  and  blasts  from  hell 
threaten  to  pull  the  tree  from  its  roots.  If  he  finds 
a  professor  of  religion  pursuing  with  too  much  eager- 
ness any  of  the  tempting  objects  of  worldly  gratifica- 
tion, he  inflames  the  passions ;  he  throws  a  mist  around 
the  eyes,  which  unduly  magnifies  the  object;  he  al- 
lures him  from  the  path  of  righteousness ;  and  embra- 
ces every  opportunity  of  throwing  him  agitated  and  dis- 
appointed, headlong  into  the  pit  which  he  had  digged 
for  him.  To  the  mourning  and  trembling  Christian 
he  also  joins  himself.  He  studies  his  constitution,  and 
the  cause  of  his  alarm.  The  wounded  conscience  he 
makes  to  bleed  afresh ;  and,  brandishing  the  threatening 
of  the  divine  law  over  the  terrified  soul,  he  fills  the 
mind  with  horror.  Happy  for  us,  the  adversary  can 
proceed  no  farther.  Jesus  commands  the  devils,  and 
they  must,  though  unwillingly,  obey.  He  has  the  keys 
of  hell  and  death*       He  suffers  the  enemy  partially 

19 


138  THE    SPIRIT    OF    ADOPTION. 

to  prevail,  that  we  might  apply  to  him  who  rebukes  the 
devourer;  but  he  shall  prevail  no  farther  than  shall 
turn  out  to  our  advantage.  So  much  grace  is  provided 
for  the  soul,  as  shall  be  sufficient  to  sustain  it,  while  the 
messenger  of  Satan  continues  to  buffet  us.  And  the 
Redeemer  shall  constrain  our  worst  enemy  to  be  the 
occasion  of  increasing  our  sanctification,  Paul  the  apos- 
tle was  instructed  in  humility  by  the  instrumentality  of 
the  Father  of  pride.  "  There  was  given  to  me  a  thorn 
in  the  flesh,  the  messenger  of  Satan  to  buffet  me,  lest  I 
should  be  exalted  above  measure."*  "  Mine  enemies 
would  daily  swallow  me  up.  All  their  thoughts  are 
against  me  for  evil — They  hide  themselves,  they  mark 
my  steps,  when  they  wait  for  my  soul.  In  the  Lord 
will  I  praise  his  word.  For  thou  hast  delivered  mj 
soul  from  death;  wilt  thou  not  deliver  my  feet  from 
falling,  that  I  may  walk  before  God  in  the  light  of  the 
living  ?"t 

3.  Christian  liberty  implies  deliverance  from  undue 
human  influence.  "  The  fear  of  man  bringeth  a  snare: 
But  whoso  putteth  his  trust  in  the  Lord  shall  be  safe."f 
"  I  will  walk  at  liberty,  for  I  seek  thy  precepts."§  In- 
dependence of  mind,  and  courage  in  Christian  behaviour, 
are  desirable  objects.  He  who  attains  to  them,  puts 
his  trust  in  God,  and  does  not  fear  what  man  can  do 
unto  him.  Our  religion  does  not  teach  us  to  act  dis- 
orderly. It  requires  us  "  to  preserve  the  honour,  and 
perform  the  duties  belonging  to  every  one  in  their  seve- 

*  2  Cor.  xii.  7.         f  Psa.  Ivi.  5,  6,  10,  13.       J  Prov.  xxix.  25. 
§  Psa.  cxix.  45. 


THE    SPIRIT    OF    ADOPTION.  139 

Yal  places  and  relations,  as  superiors,  inferiors,  and 
equals :"  but  it  does  not  admit,  that  we  should  weigh 
names  and  numbers  ao-ainst  truth,  or  follow  a  multitude 
to  do  evil.  It  marks  out  the  happy  medium  between 
anarchy  and  slavery,  between  servility  and  impudence ; 
and  it  teaches  us  to  walk  in  the  path  of  virtue  with 
modesty  and  magnanimity.  God  is  ever  present  with 
us.  This  inspires  us  with  reverence  for  his  authority, 
and  for  all  his  institutions,  whether  civil  or  ecclesiastic. 
It  makes  us  bold  to  profess  ourselves  his  servants,  al- 
though the  whole  world  should  wonder  after  the  beast. 
In  matters  of  right  and  wrong,  the*Christian  claims  to 
himself,  and  allows  to  others,  the  right  of  private  judg- 
ment; but  he  neither  claims  to  himself,  nor  guarantees 
to  another,  the  liberty  of  contravening  in  a  single  in- 
stance, the  commandment  of  his  God.  The  rights  of 
conscience  cannot  be  understood,  where  there  is  no 
conscientious  disposition ;  and  where  there  is  such  a  dis- 
position, it  submits  implicitly  to  th^  divine  authority, 

Christianity,  brethren,  is  the  only  perfect  law  of  liber- 
ty. Its  influence  upon  the  heart  is  the  only  protection 
from  bondage  to  human  inventions.  Those  who  are 
industrious  to  invalidate  the  authority  of  scripture,  are 
themselves  in  bondage,  and  are  endeavouring  to  reduce 
others  to  a  similar  condition ;  and  the  slavery  of  mind 
to  error  or  to  passion  is  more  dangerous  than  any  other. 
Those  who  think  it  more  honourable  to  invent  fiction 
than  discover  truth ;  under  the  pretence  of  evidencing 
genius  are  slaves  to  a  most  dangerous  passion,  a  passion 
which,  having  once  obtained  the  ascendancy,  will  employ 
the  understanding  as  a  patient  drudge  to  serve  its  cause. 


140  THE    SPIRIT    OF    ADOPTION. 

It  is  by  the  authority  of  the  names  of  such  persons,  that 
infidehty  is  attempted  to  be  promoted ;  and  while  its  ad- 
vocates offer  you  Hberty,  they  are  themselves  subject  to 
bondage. 

Of  the  same  species,  is  that  which  is  commonly 
called  liberality^  and  which,  under  pretence  of  oppo- 
sing bigotry,  is  offered  as  a  substitute  for  zeal  in  con- 
tending earnestly  for  the  faith  once  delivered  to  the 
saints.  This  is  no  more  than  total  indifference  to  the 
appointed  order  of  the  house  of  God,  and  this  indiffer- 
ence seems  itself  ^o  have  become  a  strong  passion 
which  hurries  its  possessors  into  bondage.  Strange  as 
the  assertion  may  appear,  this  passion  participates  of 
malevolence,  for  the  bigot  to  liberahty  despises  and 
hates  me  if  I  am  not  as  liberal  as  he.  But  wherever 
Christianity  prevails,  in  reality,  as  well  as  in  name^ 
there,  in  spite  of  opposition,  shall  true  hberality  prevail, 
"  Where  the  Spirit  of  the  Lord  is,  there  is  liberty," 

In  the  present  life,  we  are  made  to  taste  the  cup 
of  our  deliverance ;  but  our  enjoyment  of  it  is  incom- 
plete until  at  death  we  enter  into  glory.  Christ  de- 
livers his  people,  at  last,  both  from  the  world  and 
all  its  imperfections.  They  shall  triumph  over  death, 
and  him  who  has  the  power  of  it.  They  shall  be 
presented  faultless  unto  their  God.  They  shall  en- 
ter into  heaven,  where  they  shall  more  fully  understand 
their  liberty,  from  the  wrath  of  God,  the  curse  of  the 
law,  the  power  of  sin,  the  influence  of  Satan,  the  fear 
of  man,  the  imperfections  of  the  present  state,  from 
death  itself,  and  from  the  pains  of  hell  for  ever.   Thej 


THE    SPIRIT    OP    ADOPTION.  141 

shall  be  completely  blessed  in  the  full  enjoyment  of  God 
to  all  eternity.  Let  us,  therefore,  serve  our  God,  with- 
out fear,  all  the  days  of  our  life.  Standing  fast  in  the 
liberty  wherewith  Christ  has  made  us  free,  let  us  use  it 
not  for  a  cloak  to  licentiousness,  but  as  a  strong  incite- 
ment to  fear  God,  and  to  keep  his  commandments. 

III.  Consider  the  expressions,  which  we  are  enabled 
hj  the  Spirit  of  adoption  to  utter — ''  Whereby  we  cry, 
Abba,  Father." 

Both  these  words  signify  the  same  thing.  Father  is 
familiar  to  you.  Mba  is  a  Syriac  word,  derived  from 
the  Hebrew  ab  a  Father.  It  was  commonly  used  by 
the  Jews  in  their  addresses  to  God.  Christ,  during 
his  sufferings  in  Gethsemane,  uses  this  form  of  ex- 
pression in  his  prayer.  "  And — he  fell  on  the  ground, 
and  prayed, — and  he  said,  Abba,  Father,  all  things  are 
possible  unto  thee."*  Besides  the  declaration  of  my 
text,  the  apostle  Paul  in  another  place  represents  the 
Holy  Spirit  teaching  believers  the  use  of  this  address. 
^  Because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of 
his  Son  into  your  hearts,  crying,  Abba,  Father."t 

A  solemn  expression,  thus  used  by  our  Head  and 
liord,  and  dictated  repeatedly  to  the  children  of  adop- 
tion by  the  Holy  Ghost,  we  must  not  consider  as  need- 
less tautology.  The  same  thing,  expressed  in  the  lan- 
guage of  the  Jews,  and  in  that  of  the  Greeks,  teaches 
us  the  union  of  Jew  and  Gentile  in  the  Christian  church ; 

*  Mark  xiv.  35,  36.        f  Gal.  iv.  6. 


142  THE    SPIRIT    OF   ADOPTION. 

and  that  it  is  the  duty  of  Christians  of  different  nations 
and  languages,  to  unite  cheerfully,  as  brethren,  in  their 
prayers  to  God,  and  in  submission  to  the  discipline  of 
his  family. 

The  repetition.  Father,  Father,  also  evidences  the 
earnestness,  with  which  a  Christian,  feeling  his  deliver- 
ance from  bondage,  recognizes  his  present  delightful 
relation  to  God  as  an  adopted  son.  I  therefore  con- 
clude, that  this  address  of  inspiration  implies  the  be- 
liever's Approbation  of  his  new  relation  to  God — His 
delight  in  his  Father's  compassion — His  acceptance  of 
God  as  his  sole  instructor — Submission  to  his  correc- 
tions — Dependence  upon  him  for  protection — and  Con- 
fidence in  him  as  the  future  answerer  of  all  his  prayers. 

1.  The  believer  approves  of  his  relation  to  God  in 
Jesus  Christ.  "  For  ye  are  all  the  children  of  God  by 
faith  in  Christ  Jesus."* 

This  relation  was  planned  in  the  counsel  of  peace 
befor,e  the  ages  of  time  began  to  run.  We  had  then 
no  existence,  and  therefore  it  was  done  without  our 
consent.  When  we  come  into  the  world,  we  are  vi- 
tiously  disposed ;  and  care  nothing  for  heavenly  privi- 
leges. And  yet  we  are  not  forced  into  God's  family 
against  our  inclination,  and  without  our  consent.  An 
irresistible  efficacy  changes  the  heart,  and  unites  us  to 
the  second  Adam :  but  we  are  united  to  him  in  affection, 
as  well  as  in  law.      The  consequent  admission  into 

*  Gal.  iii.  26. 


THE    SPIRIT    OF    ADOPTION*  143 

God's  family  as  joint-heirs  with  Jesus  Christ,  cannot  re- 
main a  matter  of  indifference.  "  Lord,  I  liave  loved 
the  habitation  of  thj  house,  and  the  place  where  thine 
honour  dwelleth.  Gather  not  mj  soul  with  sinners,  nor 
my  life  with  bloody  men.  I  have  hated  the  congrega- 
tion of  evil  doers ;  and  will  not  sit  with  the  wicked."* 
My  soul  is  defiled  with  sin.  I  am  exposed  to  God's 
curse.  I  have  done  evil  continually.  I  merit  a  place 
with  the  devil  and  his  angels.  O  v/retched  man  that 
I  am!  and  yet  on  me  God  hath  set  his  love.  I  am 
called,  I  am  justified,  I  am  adopted.  He  hath  made 
with  me  an  everlasting  covenant,  ordered  in  all  things 
and  sure.  Astonishing  love  ;  wise  arrangement.  I  ap- 
prove of  the  whole  plan.  I  press  forward  to  the-  king- 
dom of  heaven.  I  burst  the  bands  of  sin.  I  had  rather 
be  a  door-keeper  in  the  house  of  my  God,  than  to  dwell 
in  the  tents  of  wickedness.  Lord,  lift  thou  up  the  light 
of  thy  countenance  upon  me,     Abba^  Father, 

2.  The  religious  man  is  soothed  in  all  his  afflictions 
when  he  contemplates  the  compassion  of  his  Father 
who  is  in  heaven.  "  A  Father  of  the  fatherless — is  God 
in  his  holy  habitation."t 

Piety  renders  the  affections  truly  benevolent.  The 
sensibility  of  the  heart  is  increased  by  religious  educa- 
tion. There  is  little  in  this  world  suited  to  that  sensi- 
bility. The  Christian  is  not  at  home  while  he  is  on  earth. 
The  education  which  he  has  received  disqualifies  him 

*  Psa.  xxvi.  5,  9,  8.        f  Psa.  Ixyiii.  5. 


144  THE    SPIRIT    OF    ADOPTION. 

from  entering  into  the  views,  delighting  in  the  conver- 
sation, and  furthering  the  plans  of  the  men  of  this  world. 
He  is  despised,  and  shunned,  and  feared,  and  hated  ; 
he  is  frequently,  of  course,  melancholy  and  alone 
amidst  the  many.  The  righteous  soul  of  Lot  was 
grieved  at  the  wickedness  of  the  men  of  Sodom.  Christ 
mentions  mourning  as  a  Christian  characteristic.  "  Wo 
is  me  that  I  sojourn  in  Mesech,  that  I  dwell  in  the  tents 
of  Kedar.  My  soul  hath  long  dwelt  with  him  that 
hateth  peace," 

The  children  of  adoption  are  not  left  comfortless  in 
this  condition.  Blessed  are  they  that  mourn,  for  they 
shall  be  comforted.  God  commands  their  services  in 
the  world.  Let  them  be  content  to  live  in  it  while  he 
leaves  them  here.  He  remembers  that  we  are  dust. 
He  knoweth  our  frame.  Like  as  a  father  pitieth  his 
children,  so  the  Lord  pitieth  them  that  fear  him. 
Grieved  at  the  folly  of  men,  distressed  by  the  injuries 
I  receive  from  them,  and  shocked  by  their  wickedness. 
I  retire  into  my  closet,  I  turn  my  mourning  eye  to 
heaven.  I  know  who  is  touched  with  the  feelings  of 
my  infirmities.  He  bade  me  be  of  good  cheer,  for  he 
hath  overcome  the  world. 

3.  God's  children  consider  him  as  their  instructen 
"  O  God,  thou  hast  taught  me  from  my  youth."*  "  And 
all  thy  children  shall  be  taught  of  the  Lord,  and  great 
shall  be  the  peace  of  thy  children."! 

*  Psa^lxxi.  17.        t  Isa.  liv,  13, 


THE    SPIRIT    OF    ADOPTION.  145 

They  feel  the  necessity  of  a  divine  instructer.  The 
fall  hath  weakened  their  intellectual  powers  and  vitiated 
their  affections.  The  whole  soul  is  depraved.  In  vain 
I  am  told  that  the  sinfulness  of  my  state  is  no  more 
than  the  perversion  of  my  active  powers.  The  scrip- 
tures tell  me  that  my  understanding  is  darkened,  as  cer- 
tainly as  that  my  heart  is  e?imity  against  God.  Man 
may  say  that  regeneration  is  no  more  than  a  change 
of  inclination  by  supernatural  energy:  but  the  scrip- 
tures inform  us  that  the  eyes  of  our  understanding 
must  be  opened,  and  the  whole  soul  renewed.  We  may 
be  told  that  unregenerate  men  have  as  strong  intellec- 
tual powers  as  the  regenerate ;  and  that  they  can  explore 
the  deepest  recesses  of  science :  but  we  also  observe 
the  unregenerate  capable  of  as  much  sensibility  to 
friendship,  as  sincere  in  their  affections,  and  as  liberal 
of  their  goods  as  our  Christian  acquaintances.  Thanks 
be  to  God  that  it  is  so.  Dark  and  dismal,  otherwise, 
would  have  been  the  abodes  of  men.  Without  God's 
Spirit,  however,  we  cannot  be  truly  religious;  we  can 
neither  love  God,  nor  possess  the  power  of  spiritual 
discrimination.  He  guides  us  to  all  truth,  as  well  as  to 
the  exercise  of  pious  affections.  He  revealed  to  the 
prophets  what  they  never  could  otherwise  have  known ; 
and  the  inspiration  of  the  Almighty  giveth  such  under- 
standing of  what  the  prophets  have  written,  as,  inde- 
pendently of  his  assistance,  we  never  could  have  other- 
wise possessed.  There  are  some  who  are  ever  learn- 
ing, but  never  able  to  jcome  to  the  knowledge  of  the 
truth — There  are  some  tossed  about  with  every  wind 
of  doctrine :  the  best  see  but  as  through  a  glass  darkly. 

20 


146  THE    SPIRIT    OF    ADOPTION. 

Father !  I  submit  to  thy  direction.    "  Thou  shalt  guide  me 
with  thy  counsel,  and  afterwards  receive  me  to  glory."* 

4.  God's  children  submit  to  such  chastisement  as  he 
thinks  proper  to  administer.  '^  My  son,  despise  not  the 
chastening  of  the  Lord ;  neither  be  weary  of  his  cor- 
rection. For  whom  the  Lord  loveth  he  correcteth, 
even  as  a  father  the  son  in  whom  he  delighteth."t 

There  is  a  rod  laid  up  by  the  ark  of  the  covenant- 
and  with  it  God  visits  the  faults  of  his  sons  and  daugh- 
ters. They  stand  in  need  of  correction,  and  their  God 
supplies  all  their  needs.  Pain  is  never  in  itself  desira- 
ble ;  but  it  becomes  desirable  as  the  mean  of  obtaining 
ease  and  pleasure.  To  render  believers  sensible  of 
their  corruption,  and  to  increase  their  holiness,  their 
God  corrects  them.  The  furnace  of  affliction  purifies 
them  as  the  silver.  To  wean  their  affections  from  ter- 
restrial objects,  these  objects  are  made  the  messengers 
of  sorrow.  The  troubles,  which  the  possession  of  them 
occasions,  and  the  pain  we  suffer  from  the  loss  of  them, 
admonish  us,  that  both  the  treasure  and  the  heart  should 
be  elsewhere.  To  exercise  my  grace,  and  show  forth 
the  glory  of  its  divine  Author,  supporting  me  in  the 
hour  of  trial,  I  am  often  made  to  experience  much  tri- 
bulation. The  enemy  is  suffered  to  attack  me,  that  I 
may  prove  the  impenetrability  of  my  armour,  and  the 
magnanimity  of  my  Captain.  I  therefore  glory  in  tribu- 
lation.     "  Furthermore,  we  have  had  fathers  of  our 

*  Psa.  Ixxiii.  24.        f  Prar.  iii.  11. 


THE    SPIRIT    OF    ADOPTION.  147 

iiesh  which  corrected  us,  and  we  gave  them  reverence : 
shall  we  not  much  rather  be  in  subjection  unto  the  Fa- 
ther of  spirits  and  hve  ?  For  they  verily  for  a  few  days 
chastened  us  after  their  own  pleasure ;  but  he  for  our 
profit,  that  we  might  be  partakers  of  his  holiness. 


9?* 


5.  The  children  of  adoption  place  themselves  under 
the  protection  of  their  heavenly  Father.  "  Unto  thine 
hand  I  commit  my  spirit ;  thou  hast  redeemed  me,  O 
Lord  God  of  truth.  Deliver  me  from  the  hand  of  mine 
enemies,  and  from  them  that  persecute  me."t 

No  person  is  more  conscious  ot  his  own  weakness 
than  a  real  Christian.  He  has  much  experience  of  it  in 
the  course  of  his  pilgrimage.  He  cannot  move  a  step 
to  advantage  without  leaning  upon  his  Beloved.  His 
devotion  cools;  his  heart  faints;  he  cannot  think,  or 
act,  or  pray,  without  the  Spirit  of  his  Master.  The 
good  that  he  would,  he  cannot  do ;  for  evil  is  present 
with  him.  On  the  Lord  he  depends,  confident  of  this 
thing,  that  he  who  began  the  good  work  will  perform 
it.  And  if  his  enemies  be  numerous  and  violent,  he 
knows  that  they  cannot  prevail  against  God.  Against 
man  they  easily  might,  had  he  no  resources  to  fly  to  but 
his  own  strength :  but  amidst  the  common  calamities  of 
life,  in  the  midst  of  disappointments,  poverty,  persecu- 
tion, and  death,  he  may  possess  his  soul  in  patience. 
"  Thou  shalt  not  be  afraid  for  the  terror  by  night,  nor 
for  the  arrow  that  flieth  by  day.     Only  with  thine  eye 

*  H©b.  xii.  9,  10.        t  Psa.  xxxi.  5,  1$. 


148  THE    SPIRIT    OF    ADOPTION. 

slialt  thou  behold  and  see  the  reward  of  the  wicked. 
Because  thou  hast  made  the  Lord,  which  is  my  refuge, 
even  the  Most  High,  thy  habitation. 


9?* 


6.  By  the  Spirit  of  adoption,  we  are  enabled  to  ap- 
proach with  boldness  the  throne  of  grace,  in  prayer  to 
God.  "  Through  him  we  both  have  access  by  one  Spi- 
rit unto  the  Father."t 

Prayer  is  an  employment  delightful  to  the  Christian, 
when  he  can  lift  up  to  God  holy  hands  w^ithout  wrath 
and  doubting.  Assured  that  he  shall  have  access  to 
God  with  all  his  petitions,  he  is  encouraged  to  under- 
take any  duty,  however  diflicult  to  perform.  He  can 
apply  unto  his  God  for  direction  when  he  is  in  doubt, 
and  when  he  is  faint  and  weary,  he  can  ask  him  for 
renewed  strength.  When  he  is  in  distress,  he  calls 
upon  the  Lord :  and  the  Lord  hears  and  saves. 

Your  petitions  cannot  alter  the  purpose  of  God ;  but 
prayer  is  an  appointed  mean,  in  the  divine  decree,  for 
the  comfort  of  your  souls.  Pray  always  with  all  pray- 
er and  supplication  of  the  Spirit.  And,  O  Christians, 
be  sincere  in  your  prayers.  In  your  address  to  God  in 
private,  put  on  no  reserve.  Lay  your  souls  open  to 
him.  Ask  for  nothing  as  a  matter  of  form.  Petition 
him  only  for  what  you  really  desire  to  obtain.  Desire 
nothing  but  what  is  lawful  and  useful ;  and  hide  none  of 
those  desires,  from  your  heavenly  Father. 

^  Psa.  xci.  5,  8,  9.        t  Eph.  ii.  18. 


THE    SPIRIT    OF    ADOPTION.  149 

The  Lord  speaks  peace  unto  his  people.  He  will 
give  them  what  is  good.  You  have  a  friend  now  upon 
whom  you  may  depend  in  the  hour  of  danger.  Even 
in  the  swellings  of  Jordan,  your  cry  shall  come  before 
him.  Enter  then,  into  his  gates  with  thanksgiving,  and 
into  his  courts  with  praise.  For  ye  have  not  received  the 
spirit  of  bondage  again  to  fear  ;  but  ye  have  received  the 
Spirit  of  adoption  whereby  we  cry^  Abba^  Father.     Amen^ 


THE  MEANS  OF  GROWTH  IN  GRACE 


SERMON  V. 

2  Pet.  iii.  lS„„Grow  in  grate, 

XilFE  and  growth  are  exclusively  from  the  Lord.  An 
angel  cannot  create  an  insect,  or  make,  without  divine- 
co-operation,  a  blade  of  grass  to  spring  up  from  the 
earth.  The  Spirit  who,  at  the  beginning,  moved  upon 
the  face  of  the  deep,  and  converted  the  chaos  into  a 
world,  still  continues  to  actuate  the  system  which  he 
hath  arranged;  to  multiply  the  forms  of  matter;  and 
to  give  animation  and  acti^  ity  to  the  different  classes  of 
being  which  rise  up  before  us.  Nothing  in  nature  is 
permitted  to  remain  perfectly  idle  and  useless.  The 
decomposition  of  one  body  becomes  subservient  to  the 
organization  of  another. 

Man,  too,  is  formed  for  action ;  and  cannot  find  either 
improvement  or  happiness  in  idleness.     All  the  faculties 


152  THE    MEANS    OF    GROWTH    IN    GRACE. 

of  his  immortal  mind,  and  all  the  organs  of  his  earthly 
body  indicate  that  he  is  appointed  for  employment. 
The  higher  powers  of  his  soul,  as  well  as  the  more  ten- 
der sensibilities  of  the  heart,  bear  "  a  manifest  reference 
to  the  career  of  activity  which  he  has  to  run  ;"*  and 
even  his  religion  itself,  is  a  mere  delusion  when  it  teach- 
es him  to  sink  into  apathy  and  indolence,  "Wo  to 
them  that  lie  at  ease  in  Zion :  but  they  that  wait  upon 
the  Lord  shall  renew  their  strength ;  they  shall  mount 
up  with  wings  as  eagles;  they  shall  run  and  not  be 
weary,  they  shall  w^alk  and  not  faint." 

Whatever  may  come,  at  last,  of  the  mere  professor, 
it  is  certain  that  every  truly  religious  man  shall  grow  up 
unto  perfection.  They  go  froin  strength  to  streiigth ; 
every  one  of  them  in  Zion  appeareth  before  God.  It  is 
the  glory  of  Christianity,  to  be  worthy  of  its  divine 
Author,  and  perfectly  adapted  to  the  condition  of  man. 
The  purpose  of  God  is  the  display  of  his  own  glory  in 
the  salvation  of  his  people  from  sin  and  from  misery. 
That  purpose  shall  certainly  be  accomplished.  /  am 
God,  and  there  is  fione  like  me ;  declaring  the  end  from 
the  beginning — My  counsel  shall  standi  and  I  will  do  all 
my  pleasure.  This  purposed  salvation,  secures  the  sanc- 
tification,  the  improvement,  and  perfection  of  man,  as 
well  as  his  redemption  by  Jesus  Christ.  It  secures 
obedience  to  the  commandment,  as  well  as  trust  in  the 
promise  of  our  Lord.  The  perfection  of  the  saints  is 
predicted  and  predestinated ;  and  this  is  neither  more  nor 
less,  than  to  secure  by  tlie  favour  of  God  the  certain 

*  Logan's  Sermons, 


TEE  MEANS  OF  GROWTH  IN  GRACE.       153 

rmprov^ment  of  their  whole  rational  and  moral  charac- 
ter in  the  willing  exercise  of  all  their  own  faculties, 
cleansing  themselves  from  all  filthiness  of  the  flesh  and 
spirit,  perfecting  holiness  in  tl^  fear  of  God.  In  the 
progress  of  the  Christian  lif#,  the  grace  of  God  and  the 
duty  of  man  appear  together  without  discord  and  with- 
out strife.  The  misapprehension  of  unenlightened  men 
represents  them  at  variance,  but  true  religion  exhibits 
them  in  perfect  harmony.  Progress  in  holiness  comes 
to  us  from  the  Holy  Spirit ;  and  human  boasting  is  ex- 
cluded :  it  is  the  duty  of  man ;  and  ignorance,  indo- 
lence, and  negligence,  are  excluded  in  its  performance. 
In  the  love  and  obedience  of  believers,  there  is  no  col- 
lision between  the  divine  influence  and  the  voluntary 
agency  of  man.  Ye,  therefore,  beloved,  seeing  ye 
know  these  things — "  Grow  in  grace." 

It  is  common  in  scripture  to  express  all  the  parts  of 
piety  by  some  one  part  or  principle  of  true  religion ; 
because  all  the  parts  are  inseparably  connected.  The 
w^hole  of  personal  godliness,  is  sometimes  included  in 
the  words  wisdom  and  understanding ;  at  other  times, 
faith,  love,  the  fear  of  the  Lord,  &c.  denote,  in  a  single 
expression,  the  w^hole   economy  of  the  Christian  life. 

The  word  grace^  in  this  text,  is  also  employed  to  de- 
note the  whole  of  personal  religion.  The  cause^  in 
every  language,  is,  by  figure,  frequently  used  to  signify 
the  effect ;  and  as  religion,  in  any  man,  is  produced  and 
coatinued  by  the  favour  of  God,  grace  is  often  employ- 
ed to  signify  vital  godliness.  Growth,  is  progress  in 
religion.      The  latter  part  of  the  verse  decides  the 

21 


154  THE   MEANS    OF    GROWTH    IN    GRACt 

meaning  of  the  word.  To  grow  in  knowledge,  is  to 
increase  the  measure  of  our  information ;  and,  of  course, 
to  grow  in  grace,  is  to  make  progress  in  personal 
pietj.  How  to  make  si^ch  progress  is  the  chief  inquiry 
of  him  who  would  conscieittiously  submit  to  the  injunc- 
tion of  the  inspired  writer.  The  different  degrees  of 
gracious  attainment,  we  have  endeavoured  in  the  pre- 
ceding discourse,  to  lay  before  you.  The  duty  of  going 
forward,  making  increase  in  godliness,  is  peremptory ; 
and  needs  no  confirmation.  The  means  of  improve- 
ment, you  behove  to  know ;  and  it  is  the  object  of  this 
discourse  to  show  you  wherein  they  consist. 

THE    MEANS    OF    GROWTH    IN    GRACE 

are'  threefold.  Divine  ordinances — Rational  reflections — 
and  the  Spirifs  influence. 

I  shall  treat  of  these  in  the  order  in  which  I  have 
mentioned  them,  and  afterwards  offer  some  concluding 
remarks, 

I.  The  ordinances  of  the  New  Testament  are  means 
of  improvement  in  religion. 

Every  creature  of  God  is  at  the  disposal  of  the  Cre- 
ator, as  the  clay  is  in  the  hands  of  the  potter.  He  hath 
established  his  throne  in  the  heavens*  and  his  kingdom  ru- 
leth  over  all.  Matter  and  mind  are  both  governed  by 
him ;  and  have  been  placed  under  laws  fitted  by  infinite 
wisdom  for  that  purpose.  To  all  his  rational  creatures 
God  has  given  a  law  for  the  direction  of  their  active 


THE  MEANS  OF  GROWTH  IN  GRACE.      155 

power  in  their  respective  spheres ;  and  fallen  man,  pro- 
videntially placed  under  the  light  of  the  gospel,  is  bound 
by  the  divine  law  to  embrace  the  offer  of  salvation  in  a 
Redeemer,  and  to  observe  the  statutes  predicated  upon 
the  revelation  of  the  covenant  of  grace.  Every  wise 
and  just  legislator  predicates  his  statutes  upon  the  na- 
ture and  actual  condition  of  the  subject.  The  promul- 
gation of  the  gospel,  places  the  sinner,  to  whom  its 
benefits  are  offered,  in  a  new  situation.  There,  the  au- 
thority of  the  divine  Lawgiver  finds  him,  and  binds  him 
to  compliance  under  pain  of  aggravated  guilt,  and  cor- 
responding punishment.  The  ordinances  of  religion, 
moreover,  like  the  evangelical  message  with  which  they 
are  connected,  are  appointed  of  God  for  the  salvation 
of  sinners  in  Jesus  Christ  our  Lord.  They  are  insti- 
tuted by  our  Redeemer  as  means  of  applying  the  pur- 
chased blessings  to  his  covenant  seed :  and  they  are  to 
be  observed  by  us  in  order  to  grow  in  grace  and  in  the 
knowledo:e  of  our  Lord  and  Saviour  Jesus  Christ. 

"  The  outward  and  ordinary  means^  whereby  Christ 
communicate th  to  us  the  benefits  of  redemption,  are 
his  ordinances,  especially  the  word,  sacraments,  and 
prayer ;  all  which  are  made  effectual  to  the  elect  for 
salvation."* 

*  These  are  the  words  of  the  Westminster  Assembly,  in  reply- 
to  the  88th  Question  of  our  Shorter  Catechism.  They  compose  a 
part  of  the  form  of  sound  words,  which  it  is  our  duty  to  hold  fast. 
They  teach  us,  that  there  are  means  of  grace  divinely  appointed ; 
and  they  show  what  are  these  means.  I  know  that  many,  who 
profess  a  belief  in  the  doctrines  of  our  ecclesiastical  standards, 
deny  the  existence  of  any  means  of  grace.     As  this  is  done  under 


156      THE  MEANS  OF  OROAV TH  IN  GRACE. 

1.  Divine  revelation,  by  its  influence  on  the  under- 
standing, the  heart,  the  w^ill,  and  the  conscience  of  man, 
in  every  condition  of  Hfe,  promotes  the  Christianas 
growth  in  hohness^  in  comfort,  and  in  usefulness. 

The  communication  of  light  from  on  high,  is,  in  the 
hand  of  the  Holy  Spirit,  the  principal  source  of  our  re- 
ligious improvement.  The  rational  soul  cannot,  from 
its  very  nature,  begin  or  go  on,  in  a  course  of  moral  or 
spiritual  reform,  either  personal  or  social,  v^ithout  in- 

pretence  of  greater  accuracy  of  expression,  I  feel  it  to  be  my  duty 
to  assign  my  reasons  for  continuing  the  use  of  such  phraseology. 

Means  of  grace,  are  ordinances  of  God,  whereby  Christ  commii' 
nicates,  to  his  ransomed  people,  spiritual  life,  and  growth  unto  per- 
fection. We  say  means  of  grace,  not,  because  God  cannot  convey 
his  blessing  without  them ;  not  because  God  must  confer  bis  bless- 
ing on  man  in  the  use  of  them :  for  neither  of  these  is  true ;  but 
we  call  them  means,  because  God  has  appointed  them  for  the  spe 
cified  purpose  ;  he  commands  us  to  use  them  for  that  purpose;  and^ 
in  his  sovereign  grace,  he  makes  them  answer  the  purposes  in,- 
tended. 

The  outward  ordinances  of  religious  worship,  are  appointed  for 
some  end ;  they  are  therefore  means :  they  are  observed  for  some 
end ;  they  are  therefore,  means :  they  are  made  effectual  to  the 
elect  for  salvation;  they  are  therefore  means  of  salvation.  The 
salvation  itself  is  of  grace ;  the  institution  and  the  benediction  of 
the  means  are  also  of  divine  grace.  We,  therefore,  say,  and  we 
say  with  great  propriety,  that  the  ordinances  of  the  New  Testa- 
ment, are  means  of  grace.  It  corresponds  with  the  common  usage 
to  apply  the  terms  in  this  manner.  Mean,  from  the  French  moyen^ 
signifies  any  thing  that  either  leads  or  is  intended  to  lead  to  some- 
thing else.  So  shall  my  word  he  ;  it  shall  accomplish  that  which  I 
please,  and  it  shall  prosper  in  the  thing  whereto  1  sent  it.    Isa.  Iv.  1 1. 


THE  MEANS  OF  GROWTH  IN  GRACE.      157 

formation.  Light  is  necessary  in  entering  upon  the 
path,  and  in  travelhng  homeward  to  the  place  of  end- 
less rest.  The  path  of  the  just  is  as  the  shining  light ^ 
that  shineth  more  and  more  unto  the  perfect  day.  In  dark- 
ness and  in  ignorance,  there  is  no  faith,  no  piety,  no  com- 
fort, no  usefulness.  Jehovah  treats  the  creature  in  a 
way  which  corresponds  with  its  nature  and  its  destiny. 
To  us,  created  reasonable  creatures,  in  order  to  glorify 
him  and  enjoy  him,  he  has  graciously  made  a  revelation 
of  himself  and  of  his  will,  adapted  to  our  capacity  and 
our  condition.  By  visions,  by  dreams,  by  immediate 
suggestion  from  his  Spirit;  by  the  words,  and  the  acts, 
and  the  writings  of  inspired  men ;  by  angels,  and  by  a 
voice  from  heaven ;  and  by  his  Son  Jesus  Christ,  the 
image  of  the  invisible  God,  our  heavenly  Father  hath 
given  us  such  discoveries  of  his  attributes  and  his  pur- 
poses ;  of  our  condition,  our  duties,  and  our  privileges ; 
and  of  the  heavenly  inheritance  upon  which  we  are 
about  to  enter,  as  may  serve  to  promote  our  growth  in 
holiness  on  earth.  Goc/,  who  at  sundry  times^  and  in  di- 
vers maymers^  spake  in  time  past  unto  the  Fathers  by  the 
prophets^  hath  in  these  last  days  spoken  unto  us  by  his  So7i, 
Search  the  scriptures  :  For  all  scripture  is  given  by  inspi- 
ration of  God,  and  is  profitable  for  doctrine,  for  reproof 
for  correction,  and  for  instruction  in  righteousness,  that  the 
man  of  God  may  be  perfect. 

You  see,  then,  my  brethren,  that  while  you  are  com- 
manded to  grow  in  grace,  you  are  supplied  with  means 
well  adapted  for  that  purpose.  The  scriptures  are 
profitable  for  that  end ;  and  they  are  given  by  inspira- 
tion of  God  in  order  to  be  profitable.     He  tells  you 


158  THE    MEANS    OF    GROWTH    Ii\   GRACE, 

what  you  ought  to  know,  that  knowing,  you  may  go 
forward.  The  reading  and  hearing  of  the  word  of 
God ;  the  acquisition  of  the  knowledge  of  divine  truth, 
in  w^hatever  manner,  is  calculated  to  strengthen  our 
faith  and  our  hope ;  to  increase  our  love  and  our  zeal ; 
and,  indeed,  to  make  all  the  children  of  God  more  hum- 
ble and  patient ;  more  active  and  useful ;  more  holy  and 
happy.  To  this  end^  too,  we  have  assurance  from  the 
testimony  of  God  that  the  appointed  means  shall  be 
made  effectual.  "  For  as  the  rain  cometh  down  and 
the  snow  from  heaven,  and  returneth  not  thither,  but 
watereth  the  earth,  and  maketh  it  bring  forth  and  bud, 
that  it  may  give  seed  to  the  sow^er,  and  bread  to  the 
eater,  so  shall  my  word  be  that  goeth  out  of  my  mouth : 
it  shall  not  return  to  me  void." 

The  importance  of  religious  knowledge,  to  the  grow- 
ing Christian,  is  easily  demonstrated.  A  God  of  infi- 
nite wisdom  and  love  has  been  pleased  to  reveal  its  ob- 
jects to  our  understanding;  and  he  has  revealed  them 
at  great  expense.  He  has  not  only  given  information 
to  the  creature,  in  a  supernatural  manner ;  but  he  also 
suspended  and  counteracted  the  operation  of  the  laws 
of  nature,  in  order  to  make  the  necessary  communica- 
tion, and  to  attest  the  divinity  of  the  source  from 
whence  the  stream  of  truth  hath  issued.  Inspiration 
is  supernatural;  and  miracles  attest  the  doctrines  deli- 
vered. Angels  have  left  their  place  before  the  Father's 
throne,  and  have  ministered  in  glad  tidings  to  fallen 
men.  The  Redeemer  was  humbled  unto  death  to  illus- 
trate and  exemplify  the  truths  which  he  testified:  and, 
now  that  he  is  exalted  above  the  powers  of  death,  he 


THE  MEANS  OF  GROWTH  IN  GRACE.      159 

sends  the  Comforter  Into  the  world  for  the  instruction 
of  his  disciples.  There  is  another  witness  to  the  value 
of  truth,  in  your  own  consciences.  I  speak  to  you  who 
have  experienced  its  renewing  power.  The  sons  and 
daughters  of  Zion,  in  the  possession  of  precious  faith, 
cannot  but  appreciate  the  divine  commandment, "  Buy  the 
truth,  and  sell  it  not ;  also  wisdom,  and  instruction,  and 
understanding."*  You  have  found  the  word  of  God  the 
means  of  your  regeneration,  and  you  will  certainly  find 
it  the  means  of  progressive  sanctification.  Come,  hear, 
all  ye  that  fear  God !  To  you  I  have  made  the  appeal : 
to  you  I  have  given  the  promise.  To  the  appeal,  you 
will  answer,  "  Of  his  own  will  begat  he  us  with  the 
word  of  truth  ;"t  The  promise,  I  will  confirni  by  infalli- 
ble testimony,  "  Being  confident  of  this  very  thing,  that 
he  which  hath  begun  a  good  work  in  you,  will  perform 
it  until  the  day  of  Jesus  Christ,"  who  says  in  his  inter- 
cession for  you,  within  the  vail,  Sanctify  them  through 
thy  truth :  thy  word  is  truth.  And  for  their  sakes  I  sanc- 
tify myself  that  they  also  might  be  sanctified  through  the 
iruth.X 

The  various  ways  of  improvement  in  the  knowledge 
of  scriptural  truth,  merit  and  receive  the  attention  of 
Christians  walking  in  the  fear  of  God.  The  light  of 
heaven,  shining  upon  his  ordinances,  inspires  with  con- 
fidence and  delight.  Sweet  are  the  meditations,  and 
refreshing  the  thoughts  of  those  who  retire  from  the 
bustle  of  society,  to  converse  with  the  bible  in  the  fel- 
lowship of  the  Holy  Ghost.     But  it  is  in  the  public  so- 

""  Prov.  xxiii.  23.        t  James  i.  18.        t  John  xvii.  17,  19. 


160      THE  MEANS  OF  GROWTH  IN  GRACE^ 

cial  worship  of  God,  under  the  faithful  preaching  of  the 
word  of  life,  that  believers  most  enjoy  the  benefits  of 
sacred  instruction  :  the  public  assembly,  the  Sabbath, 
and  the  ministry,  are  God's  appointment.  There,  as  on 
Mount  Zion,  he  meets  his  people.  Thither,  the  tribes 
go  up  to  receive  the  blessing.  The  solemnities  of  the 
sacred  day,  the  recollections  of  him  whose  resurrection 
from  the  tomb  it  weekly  commemorates,  the  social  ap- 
titudes of  human  nature  called  into  exercise  by  meeting 
together  before  God  our  Maker,  to  worship  the  author 
of  our  common  salvation,  the  rest  and  the  activity,  the 
order  and  the  earnestness,  so  indicative  of  the  upper 
sanctuary,  while  the  word  of  truth  comes  with  power, 
cause  us  with  the  blessing  of  God  to  greet  the  messen- 
ger of  peace,  by  gladly  receiving  sanctified  instruction. 
Under  such  preaching,  our  faith  is  confirmed  in  the 
doctrines  previously  understood.  Such  as  were  before 
obscure,  appear  in  a  new  light ;  principles  hitherto  un- 
known are  perceived  and  embraced ;  our  failings,  our 
errors,  our  corruption,  our  duties,  and  comforts  become 
better  understood ;  conscience  and  inclination  unite  in 
joining  the  company  in  order  to  ascend  the  holy  hill ; 
and  with  revived  affections  we  press  forward  to  the 
prize  held  out  before  us.  Verily,  "  wisdom's  ways  are 
ways  of  pleasantness,  and  all  her  paths  are  peace." 

2.  The  sacraments  are  means  of  improvement  in  re- 
ligion. 

The  positive  institutions,  which  bear  the  name  of  sa- 
craments, have  always  obtained  in  the  Christian  church. 
The  fact,  of  their  general  observance  in  every  age, 


THE    MEANS    OF    GROWTH    IN    GRACE.  l6i 

since  the  time  to  which  they  refer,  a  fact  so  well  sup- 
ported by  historical  testimony,  is  itself  ample  evidence 
of  the  antiquity  of  our  rehgion — -of  the  appearance  on 
earth,  at  a  certain  time,  of  the  remarkable  Personage  in 
w^hose  name  they  are  dispensed  ;  and  whose  mediation 
and  death,  with  its  consequent  blessings,  they  are  de- 
signed to  set  forth,  commemomte,  and  apply.  They, 
it  is  true,  properly  belong  to  social  religion.  They  are 
the  sacraments  of  individuals,  not  merely  as  Christians, 
but  as  members  of  the  Christian  church — the  sacra- 
ments of  the  church  oi  God,  as  a  visible  society  of 
saints.  It  is  the  actual  connexion  of  the  individual  by 
covenant  with  this  society  professing  godliness,  that  en- 
titles him  to  the  solemn  seals  of  the  covenant  of  pro- 
mise ;*  but  social  relations  influence  the  intellect,  the 


'^  There  is  scarcely  any  subject  about  which  Christians  are 
more  divided  in  opinion  than  the  qualifications  upon  which  men 
are  admissible  to  the  sacraments  of  the  church.  The  principle, 
however,  is  easily  understood :  It  is  the  application  of  the  princi- 
ple to  practice  that  causes  us  to  differ.  Principle  and  practice, 
are  nevertheless,  intimately  connected;  and  intelligent  practice 
always  proceeds  from  correct  principles. 

Some  Christian  churches  propose  to  admit,  as  members,  all  who 
profess  that  the  Christian  religjpn  is  the  true  religion,  and  that  they 
embrace  it  as  such.  Others  propose  to  admit,  to  sealing  ordinances 
in  the  church,  ail  who  profess  that  they  are  themselves  in  fact 
Christians;  and  give  evidence  of  their  conversion.  The  former 
is  at  present,  in  this  country,  called  the  loose  plan  ;  the  latter,  is 
by  some  called  the  strict  plan.  Each  plan  has  some  truth,  and  some 
€rror  connected  with  it ;  and  both  are  of  injurious  tendency  in 
practice.  Each  of  them  is  too  loose.  There  is  a  stricter  and  more 
correct  plan  than  either. 

22 


102  THE    MEANS    OF    GROWTH    IN    GRACE. 

feelings^  and  the  conduct  of  believers ;  and  these  social 
ordinances,  of  course,  affect  the  personal  attainments  of 


They,  and  they  only,  ought  lobe  admitted  to  sealing  ordinances 
in  the  church  of  God,  who  give  satisfactory  evidence  that  they 
know  the  doctrines  of  religion,  that  they  experience  the  power  of 
religion  in  the  soul,  and  that  they  habitually  live  according  to  the 
laws  of  the  Christian  religion  in  their  outward  deportment.  Those 
who  take  the  seal  of  the  covenant  should  know  what  it  is;  should 
embrace  it  with  all  their  hearts;  should  confirm  to  it  in  their  con- 
versation.' By  their  fruits  ye  shall  know  them.  These  three 
things,  INTELLIGENCE,  EXPERIENCE,  and  PRACTICE,  are  necessary 
to  admission  in  a  well  ordered  church. 

This  is  THE  STRICT  PLAN,  in  reality.  That  it  is  the  correct 
plan  can  be  shown  very  easily,  by  an  example.  Let  one  apply  for 
baptism  or  the  sacrament  of  the  supper.  Amiable  and  orderly  in  his 
conversation  and  life,  he  says,  he  hates  sin,  and  hopes  for  salvation, 
and  is  a  converted  man  :  but  on  examination  you  find  him  totally 
ignorant  of  the  use  of  the  sacrament,  and  of  the  person  and 
mediation  of  Jesus  Christ,  and  of  the  covenant  of  grace;  or  you 
find  him  decidedly  opposed  to  the  truth  on  each  of  these  topics. 
You  cannot  admit  him.  Knowledge  is  then  necessary.  Suppose, 
again,  that  this  man  is  intelligent  and  moral;  but  he  tells  you  that 
he  is  impenitent,  that  he  is  careless  of  salvation,  that  he  will  not 
embrace  Christ  and  the  covenant  of  grace ;  but  deliberately,  and 
from  his  heart,  rejects  divine  grace.  You  will  not,  you  dare  not 
give  him  the  seal  of  the  covenant.  Experience  of  the  power  of 
religion,  is  of  course  required.  Again,  let  him  manifest  knowledge 
of  the  truth,  declare  his  conversion,  and  satisfy  you  as  to  his  pious 
affections;  but  you  find  that  he  is  habitually  or  frequently  intern- 
perate ;  or  that  he  lives  in  adultery ;  or  that  he  is  married  to  his 
niece,  his  sister-in  law,  or  his  own  sister:  still  you  will  not  admit 
him.  Practice^  according  to  New  Testament  order,  then,  is  also 
necessary.  The  three  qualifications  mentioned,  are  of  course,  in- 
dispensable. 


THE    MEANS    OF    GROWTH    IN    GRACE<.  163 

individual  Christians  in  true  godliness.  It  would  be^ 
therefore,  unjust  as  well  as  ungenerous,  to  omit  the  enu- 
meration of  the  sacraments  of  the  New  Testament, 
among  the  outward  means  of  personal  growth  in  grace. 
The  nature  of  these  ordinances,  and  the  special  design 
of  each,  as  well  as  the  experience  of  the  children  of 
Zion,  sufficiently  testify  that  baptism  and  the  Lord's 
supper  are  means  of  improvement  in  piety. 


A  sacrament  is  an  oath  of  allegiance  to  the  Lord  God 
our  "Saviour,  as  the  sovereign  of  the  church ;  and  the 
whole  church,  with  every  member  actually  belonging  to 
it,  is  in  covenant  with  God.  The  recollection  and  the 
renovation  of  the  oath  have  a  tendency  to  fortify  indi- 
vidual resolution  to  walk  worthy  of  the  high  calling  of 
God,  and  so  to  promote  personal  religion.  The  sacra- 
ments are,  moreover,  distinguished  from  all  other  ordi- 
dances.  It  is  their  special  property  to  seal  by  sensible 
signs  our  covenant  connexion  with  Jehovah.  What 
God  said  unto  Abraham,  Gen.  xvii.  11.  concerning  cir- 
cumcision, is  equally  applicable  to  every  sacrament,  it 
shall  be  a  token  of  the  covenant  betwixt  me  and  you. 
All  other  ordinances  are  of  divine  appointment  and 
profitable  to  believers;  but  the  sacraments  alone  set 
apart  and  employ  common  elements  as  sensible  symbols 
of   spiritual  things,  to  be  dispensed  exclusively  to  the 

The  principle  of  church  membership  is  not  mere  profession  ^  is 
Hot  actual  regeneration;  but  apparent  Christianity  described 
in  the  law  of  Christ.  Any  scandal  publicly  persisted  in,  or 
avowed,  disqualifies  even  a  Christian  for  the  communion  of  the 
visible  church  of  Christ 


164       THE  MEANS  OF  GROWTH  IN  GRACE- 

church  as  a  visible  and  sarictified  society  separated  from 
the  worlds  and  in  covenant  with  God, 

These  four  ideas  are  of  course  essential  to  a  sacra- 
ment, besides  its  divine  appointment  as  a  permanent  or- 
dinance in  the  house  of  God  to  be  observed  by  all  the 
saints ;  and  these  together  with  their  happy  tendency  to 
union,  co-operation,  and  comfort  in  social  religion, 
all  have  a  beneficial  influence  upon  the  progressive  im- 
provement of  individuals  in  holiness  and  usefulness. 

First.  By  a  sensible  symbol^  the  consecrated  element, 
the  sacrament  sets  forth  the  spiritual  blessings  of  the 
covenant  of  grace  to  the  senses,  the  reason,  and  the 
faith  of  the  people  of  God. 

Second.  By  the  dispensation  of  the  sign  of  the  cove- 
nant to  the  members  of  the  church,  and  to  them  ex- 
clusively, the  sacrament  becomes  a  badge  of  visible 
distinction  to  these  members ;  and  a  line  is  consequent- 
ly drawn  between  the  church  and  others  in  the  world. 

Third.  By  this  ministerial  administration,  in  the  7iame 
and  by  the  appointment  of  the  Lord,  he  publicly  recog- 
nizes the  members  of  his  church  as  his  own  people; 
and  assures  all  believers  of  his  unalterable  purpose 
to  perform  his  promise,  and  confer  all  covenant  blessings 
upon  them  in  time  and  through  eternity. 

Fourth.  By  the  reception  of  the  sacred  symbol  upon 
our  part,  there  is  given  a  public  and  explicit  pledge, 
both  of  our  embracing  the  provisions  of  the  covenant 


THE  MEANS  OF  GROWTH  IN  GRACE*       165 

of  grace  for  our  own  salvation,  and  of  our  engagement, 
along  with  our  brethren  in  the  sanctuary,  to  walk  in  all 
the  statutes  and  all  the  ordinances  of  the  Lord. 

Such  is  the  distinctive  character  of  the  two  great  or- 
dinances to  which  the  church  has  given  the  name  of  sa-* 
craments.*  Every  part  of  that  character  bears  power- 
fully upon  the  piety  of  believers.  Sense  is  the  path 
through  which  the  Redeemer  travels  to  the  mind,  to  in- 
vigorate our  reason,  to  confirm  our  faith,  to  awaken  our 
affections,  to  engage  us  in  the  practice  of  devotion,  to 
comfort  our  hearts,  and  inspire  us  with  the  full  assu- 
rance of  hope. 

When  I  t\atness  the  administration  of  Baptism,  to  a 
single  member  of  the  body  of  Christ,  I  behold  the 
token  of  my  own  covenant  Avith  God :  I  see  the  near  re- 

*  It  is  by  this  rule,  the  Protestant  churches  rejected  the  jive 
spurious  sacraments  of  the  church  of  Rome.  These  are  penance, 
marriage,  confirmation,  ordination,  and  extreme  unction.  The  Ro- 
man Catholics  maintain  that  there  are  in  all  seven  sacraments. 
Each  of  the  five  false  ones  has  some  plea  from  the  scriptures,  in 
its  behalf,  as  either  temporarily  or  permanently  required  or  bestow- 
ed upon  men.  Penance,  or  rather,  humiliation  for  sin,  is  a  duty 
in  its  own  place.  Marriage  is  honourable  in  all.  The  con- 
firmation of  our  faith,  though  not  an  outward  ordinance  to  be 
dispensed  by  man,  is  a  grace  of  the  Holy  Spirit.  Ordination  to 
the  ministry  is  a  standing  ordinance  in  the  church.  Anointing 
the  sick  with  oil  was  an  ancient  medical  practice  recommended  in 
certain  cases,  James  v.  1 4.  But  not  one  of  these  combine  the 
characters  essential  to  a  sacrament.  In  none  of  them  do  we  find, 
a  sensible  sign  to  be  dispensed  to  the  whole  church  and  to  none 
else,  as  a  seal  of  the  covenant,  and  a  mark  of  distinction  from  the 
world.    Therefore  have  they  been  rejected  by  ProtestantSo 


166       THE  MEANS  OF  GROWTH  IN  GRACE. 

lation  which  the  whole  church  bears  to  my  Redeemer, 
I  accordingly  approve,  I  rejoice,  and  I  take  my  resolu- 
tion in  the  strength  of  promised  grace. 

When  I  see  the  &acred  symbols  of  the  body  and 
blood  of  my  once  crucified  and  now  glorified  Saviour, 
dispensed  to  the  holy  society  who  meet  on  Mount  Zion; 
and  when  I  handle  with  my  own  hands  the  bread  of 
life,  recollections,  enjoyments,  and  anticipations  of  no 
ordinary  kind  take  possession  of  my  whole  soul.  In 
the  great  solemnity,  the  Christian  perceives  a  comme- 
moration of  the  death  of  Christ  in  all  its  horrors  to 
make  atonement  for  transgression,  and  to  procure  for 
them  that  believe  the  heavenly  inheritance  given  by  the 
Father  in  his  own  Son,  By  the  display  of  religious 
truth,  made  in  the  sacramental  actions  themselves,  and 
in  the  words  with  which  a  regular  administration  is  ac- 
companied. Christians  are  made  to  grow  up  in  know- 
ledge and  in  holiness.  They  have^  moreover,  assurance 
of  Code's  covenant  faithfulness  in  the  seal  applied  agree- 
ably to  his  direction :  receiving  the  benefits  of  divine 
grace,  they  renew  their  own  vows  at  the  altar  of  God  t 
and  with  a  heart  overflowing  with  love  to  the  saints^ 
whose  communion  we  at  the  time  enjoy,  and  with  high 
expectation  of  future  beatitude,  we  give,  with  delight  in 
the  presence  of  God,  angels,  and  men,  this  distinct,  pub- 
lic, and  social  testimony  of  our  faith  in  the  cross  of 
our  Lord  Jesus  Christ,  and  of  our  obedience  to  all  that 
he  commands. 

3.  Conversation  among  private  Christians  is  one  of 
the  means  of  growth  in  knoAvledge,  in  holiness,  and  in 


THE    MEANS    OF    GROWTH    IN    GRACE.  167 

usefulness.  It  is  itself  a  part  of  our  religious  enjoy- 
ments ;  and  the  means  of  increasing  both  the  desire  and 
the  capacity  for  more  enjoyment. 

Whatever  other  advantages  of  improvement  a  man 
may  possess,  if  he  is  totally  cut  off  from  intimate  inter- 
course with  pious  friends,  he  will  soon  discover  it  in  the 
coldness  and  the  formality  of  his  profession.  Whether 
he  be  prevented  by  his  situation  in  life,  by  his  business, 
by  his  bashfulness,  or  by  his  negligence,  from  intermin- 
gling frequently  and  familiarly  with  those  who  make 
religion,  the  subject  of  their  discourse,  his  own  personal 
religion,  will  be  deprived  of  the  ease,  the  ardour,  the 
accuracy,  and  the  openness,  which  are  so  ornamental  to 
the  social  character  of  Christ's  disciples.  Should  he 
read  with  attention  the  word  of  God,  should  he  study 
the  works  of  the  best  commentators ;  should  he  hear 
from  the  pulpit  the  most  able  sermons :  he  may  be- 
come a  proficient  in  the  science  of  didactic  theology; 
but  both  his  acquaintance  with  the  power  of  religion  in 
others,  and  his  own  experience  in  piety,  must,  in  such  a 
case,  be  deficient  in  many  very  interesting  respects, 
compared  with  the  attainments  of  one  who  adds,  to 
these  advantages,  frequent  conversation  about  the  things 
of  God.  The  Christian  minister  who  is  far  advanced 
in  age  and  in  godliness,  finds  in  free  religious  conversa- 
tion, increasing  instruction  and  comfort :  the  student  of 
divinity,  who  is  preparing  for  usefulness  in  the  church  of 
God ;  and  the  younger  ministers  of  the  sanctuary,  will 
profit  exceedingly  by  familiar  society  with  the  saints ; 
and  unto  the  pastor  of  a  congregation  it  is  a  source  of 
more  improvement  than  the  study  of  elegant  literature. 


168  THE    MEANS    OF    GROWTH    IN    GRACE. 

A  man  accustomed  to  judicious  reflections  will  find,  in 
such  intercourse  with  Christians,  so  many  suggestions 
of  a  doctrinal  and  practical  tendency,  as  cannot  fail  to 
enlarge  the  sum  of  his  ideas,  and  to  render  his  own 
maxims  more  correct  and  practical. 

The  Christian  conversation  which  I  recommend,  is 
either  occasional^  in  our  interviews  with  our  fellow-pil- 
grims, or  stated^  in  fellowship  meetings,  established  ex- 
pressly for  this  purpose. 

Private  societies^  for  prayer  and  conference^  have  al- 
ways obtained  more  or  less  in  the  church ;  and  have 
always  been  productive  of  remarkable  advantage.  In 
times  of  revival  and  reform,  they  multiply :  they  inter- 
mingle the  counsels  and  the  experience  of  age,  with  the 
ardour  and  the  rashness  of  young  believers ;  and  both 
characters  derive  profit  from  an  augmentation  of  heat 
and  of  light.  In  times  of  danger  and  declension,  such 
assemblies,  if  they  do  not  arrest  corruption  in  its  pro- 
gress, may  preserve  a  few  from  following  the  multitude 
to  do  evil ;  may  strengthen  the  weak ;  and  direct  to  useful 
exertions  the  more  intelligent.  They  certainly  procure 
the  approbation  and  the  blessing  of  God;  and  they 
serve  to  distinguish  from  others  the  more  faithful  ser- 
vants of  the  Most  High.  "  Then  they  that  feared  the 
Lord  spake  often  one  to  another;  and  the  Lord  hear- 
kened, and  heard  it :  and  a  book  of  remembrance  was 
written  before  him  for  them  that  feared  the  Lord,  and 
that  thought  upon  his  name.  And  they  shall  be  mine, 
saith  the  Lord  of  hosts,  in  that  day  when  I  make  up  my 


THE    MEANS    OP    GROWTH    IN    GRACE.  169 

jewels ;  and  I  will  spare  them  as  a  man  spareth  his  own 
son  that  serveth  him."* 

In  these  meetings  for  mutual  improvement,  Christians, 
agreeing  in  the  great  concerns  of  religion,  freely  speak 
to  one  another.  They  are  different  from  those  occa-^ 
sional  or  stated  assemblies,  in  which  either  ministers  of 
the  word  or  other  persons  act  as  leaders  to  the  compa- 
ny; offer  up  the  prayers;  read  a  discourse  or  deli- 
ver an  address.  All  such  are  of  the  nature  of  assem- 
blies, for  public  worship;  and,  of  course,  exclude  con- 
versation altogether.  I  now  speak  of  societies,  in  which, 
whatever  may  be  the  diversity  of  attainments,  all  the 
members  have  equal  rights  and  privileges;  in  which 
every  member  is  permitted  to  introduce  for  conversation 
any  religious  subject,  doctrinal  or  practical ;  and  each, 
in  order,  speaks  his  mind  on  the  subject  under  consi- 
deration— Small  select  societies,  for  mutual  instruc- 
tion, exhortation,  and  encouragement.  By  such  means, 
pious  youth,  and  those  who  have  little  religious  in- 
formation and  experience,  judiciously  associated  with 
men  of  superior  information,  have  an  admirable  oppor- 
tunity of  being  built  up  in  their  most  holy  faith;  of 
knowing,  and  consequently  guarding  against  current 
error  and  delusion;  of  becoming  acquainted  with  the 
sufferings,  the  trials,  and  encouragements  of  religious 
men;  of  understanding  the  former  contendings,  the 
present  progress,  and  the  future  prospects  of  the 
church;  and  mutual  co-operation  and  support,  in  cm- 
lending  for  the  faith  once  delivered  unto  the  saints, 

^  Ma!,  iii.  16—18, 
23 


170  THE    MEANS    OF    GROWTH    IN    GRACEv 

Societies  for  Christian  conversation  are  adapted  i& 
our  social  nature  and  our  Christian  privileges  and  duties* 
The  scriptures  authorize  them.     Experience  has  proved 
their  utility :  and  you,  too,  if  you  conscientiously  attend 
to  tliis  ordinance,  and  prudently  employ  your  time,  will 
realize  the  profit  arising  from  not  forsaking  the  assem- 
bling  of  yourselves  together.     By  conversation,  true  reli- 
gion was  taught  and  known,  for  ages,  without  a  public 
official  ministry.     From  Adam  to  Moses,  this  was  the 
principal  means  of   religious  instruction.       From  the 
time  of  Moses,  until  the  return  of  the  Jews  from  the 
Chaldean  captivity,  this  was  one  of  the  chief  instru- 
ments of  promoting  knowledge  and  piety :  and  even 
after  the  erection  of  synagogues,  the  place  of  private 
fellowship  for  prayer  and  conference  was  frequented  by 
the  pious  Israelites,  from  the  time  of  Malachi  the  pro^ 
phet,  until  Lydia,  at  the  river  which  ran  without  the 
walls  of  the  city  of  Philippi,  met  at  society  the  apostle 
Paul;  and  learned,  from  his  ministry,  what  had  been 
done  at  Jerusalem  for  our  redemption.*     In  such  socie- 
ties, the  captive  Hebrews  conversed  together  by  the 
waters  of  Babylon,  while  their  untuned  harps  were  sus- 
pended from  the  drooping  willows.t 

Daniel,  carried  away  in  early  years  from  his  native 
land,  followed  in  Babylon  the  good  practice  to  which 
he  had  been  accustomed  in  Judea,  of  religious  society 
with  his  companions  in  bondage.  He,  and  his  three 
pious  friends,  by  such  means  increased  in  wisdom,  and 
became  as  remarkable  for  their  spiritual  health,  as  they 

*  Mai.  Hi.  16.  and  Acts  xvi.  13.        t  Psa*  cxxxvii. 


THE    MEANS    OP    GROWTH    IN    GRACE.  171 

were  for  their  outward  appearance,  although  fed  on 
pulse,  while  they  refused  the  dehcacies  of  the  king's 
table.  Our  Saviour  had  much  private  fellowship  with 
his  peculiar  disciples ;  and  they  after  his  death  met  to- 
gether for  prayer,  for  praise,  and  for  religious  confer- 
ence. Happy,  my  brethren,  is  the  man,  who  fmds 
Christian  friends  and  associates:  Iron  sharpeiieth  irori ; 
so  a  man  sharpeneth  the  countenance  of  his  friend ;  but  wo 
to  him  that  is  alone  when  he  faUeth;  for  he  hath  ?ioi 
another  to  help  him  up,* 

4.  I  take  for  granted,  that,  with  all  these  ordinances, 
you  will  attend  to  the  duty  of  prayer  to  the  God  of 
heaven.  Its  own  importance,  in  the  commencement  and 
progress  of  the  Christian  life,  would  entitle  the  ordi- 
nance of  prayer  to  a  distinct  consideration  among  the 
means  of  religious  improvement.  I  could  not  however, 
speak,  with  any  satisfaction,  upon  the  subject  of  insti- 
tuted ordinances,  without  including  supplication  for  di- 
vine mercy  along  with  every  other.  The  due  obser- 
vance of  any  other  institution  implies  that  prayer  is  not 
neglected :  for,  this  duty,  continually  inculcated  in  the 
word  of  God ;  accommodated  to  all  times  and  to  all  cir- 
cumstances, urged  by  our  wants  and  our  woes,  by  our  • 
fears  and  our  hopes,  is  the  constant  companion  of  every  ' 
devotional  service  in  the  church.  In  public  and  in  pri- 
vate, in  society  and  in  solitude ;  at  home  and  abroad, 
in  grief  and  in  joy,  in  business,  in  trial,  and  on  the  bed 
of  death,  prayer  is  practicable  and  is  practised  by  the 
growing  Christian.     It  is  the  breathing  of  tlije  spiritual 

*  Pror.  xxvii.  17.    Eccles.iv.  10. 


172  THE    MEANS    QF    GROWTH    IN    GRACE. 

man ;  and  as  necessary  to  our  Christianity,  as  respira- 
tion of  the  air  to  natural  hfe.  Hereby,  we  bless  our 
habitations,  convert  the  closet  into  a  sanctuary,  and 
make  our  resting  place  in  the  wilderness,  the  very  gate 
of  heaven;  because  in  this  duty  we  are  present  with 
our  God,  the  hearer  of  prayer,  and  he  is  present  with 
his  people  to  bless  them.  To  you.  Christians,  who  are 
in  the  habits  of  religious  conversation,  with  your  pious 
brethren,  there  is  special  encouragement  to  this  impor- 
tant duty.  While  waiting  in  the  garden  of  God  for  an 
interview  with  the  beloved  Redeemer,  you  hear  in  the 
midst  of  your  companions  his  invitation  to  the  delightful 
exercise  of  communion  with  himself  in  prayer.  O  thou 
that  dwellest  in  the  gardens^  the  companions  hearken  to  thy 
voice :  cause  me  to  hear  it :  Let  me  see  thy  countenance^  let 
me  hear  thy  voice  ;  for  sweet  is  thy  voice,  and  thy  counte- 
nance is  comely, 

II.  Judicious  reflections,  upon  our  personal  concerns 
in  the  light  of  divine  revelation,  have  a  great  influence 
upon  our  religious  improvement. 

The  ordinances  of  religion  do  not  operate  with  me^ 
chanical  force  in  promoting  our  spiritual  growth.  Hu- 
man nature  is  rational ;  and  its  reformation  includes  the 
exercise  of  its  several  faculties.  The  entire  intellect  of 
man  is  influenced  by  his  piety.  All  the  active  powers  of 
the  mind  are  concerned.  The  whole  soul  is  the  subject 
of  sanctification.  The  whole  moral  constitution  must 
of  course  be  put  in  action ;  and  the  vital  principle,  com- 
municated in  regeneration  by  the  Spirit  of  adoption, 
requires  to  be  cherished  by  outward  ordinances  and  ra- 


THE  MEANS  OF  GROWTH  IN  GRACE.       173 

tional  reflections,  under  the  direction  of  the  Holy  Ghost, 
until  we  come  to  the  measure  of  perfect  men  in  Jesus 
Christ.  The  inconsiderate  observance  of  outward  rites 
profiteth  little.  We  are  required  to  attend  to  our  ways 
as  reasonable  creatures ;  and  we  have  the  promise  of 
divine  aid  in  the  work.  Co7isider  tvhat  I  say,  and  the 
Lord  give  you  understanding  in  all  things.^ 

Rational  reflections  upon  our  sinful  nature  and  ac- 
tions—^upon  the  providence  of  God  in  determining  our 
lot — upon  the  love  of  God  in  Jesus  Christ  our  Lord, 
and  upon  death  and  a  future  state — are  very  becoming 
the  Christian  character;  are  required  of  us  by  the  Go- 
vernor of  the  world ;  and  are  conducive  to  our  progress 
in  personal  religion. 

1.  Let  us  consider  the  sinfulness  of  our  disposition 
and  deportment. 

The  improvement  of  man  depends,  in  a  great  decree, 
upon  the  estimate  he  forms  of  his  own  character.  No 
reasonable  creature  will  seek  to  alter  that  which  is  al- 
ready perfect,  or  strive  to  amend  a  course  of  conduct 
which  is  irreprehensible.  Should  he  consider  his  nature 
as  depraved  only  in  part,  he  will  seek  at  most  only  for 
a  partial  remedy:  and  should  he  be  induced  to  believe 
that  he  has  himself  already  reached  the  full  perfection 
of  Christianity,  it  would  be  useless  to  propose  or  to  use 
means  of  improvement.  To  men  of  either  description, 
to  those  who  are  by  nature  free  from  total  depravity. 

*  2  Tim.  ii.  7. 


174  THE    MEANS    OP    GROWTH    IN    GRACE. 

or  have,  any  how,  attained  to  perfection  of  nature  and 
of  Hfe,  our  bibles  have  no  reference ;  our  doctrine  and 
our  worship  are  entirely  inapplicable.  The  Christian 
revelation  is  sent  to  those  who  are  by  nature  children 
of  wrath ;  and  the  duties,  the  promises,  and  the  hopes 
of  religion  are  addressed  to  those  who  are  not  yet  made 
perfect.  Christ  came  not  to  call  the  righteous,  but  sin- 
ners to  repentance :  for  the  whole  have  no  need  of  the 
physician.  There  is  no  rnan  liveth  and  sinneth  not. 
This  fact  is  not  to  be  disputed ;  and  it  is  dangerous  to 
pervert  the  doctrine. 

He  who  lives  on  earth,  and  does  not  acknowledge  his 
own  imperfection,  is  ignorant  of  both  the  law  and  its 
holy  Author,  and  cannot  have  attained  to  much  know- 
ledge of  himself,  or  the  course  of  conduct  becoming  a 
religious  man.  Let  us  consider  our  ways,  and  beware 
of  the  deceitfulness  of  sin.  It  is  the  man  whose  sins  are 
known  to  himself,  that  alone  can  be  supposed  to  repent 
and  to  reform.  It  is  he  who  acknowledges  his  trans- 
gression that  asks  pardon  of  the  Lord,  that  applies  to 
the  blood  of  the  covenant,  and  rejoices  in  its  purifying 
power.  Be  not  deceived,  my  brethren,  God  is  not 
mocked.  Would  you  sincerely  desire  to  be  more  holy 
than  you  are?  Remember  that  progress  in  Christian 
attainments  is  the  opposite  of  a  life  of  transgression. 
Mark  your  sins  in  the  light  of  the  divine  law,  consider 
their  opposition  to  God,  their  unhappy  effects  upon 
yourselves  and  others,  and  apply  for  gospel  energy  to 
crucify  the  flesh  with  all  its  affections  and  lusts.  Mark 
your  passions  and  restrain  them ;  consider  your  frailties 
and  avoid  them;  study  your  temper  and  improve  it; 


THE   MEANS  Of   GROWTH    IN   GRACEo  175 

and  do  all  this,  deliberately,  resolutely,  and  constantly. 
There  is  a  propriety  in  such  conduct.  The  Christian^ 
in  acting^piously,  acts  under  the  influence  of  reason — 
the  most  enlightened  rationality. 

Why  should  I  hide  from  myself,  the  imperfections  of 
my  character?  Ignorance  will  not  effect  amendment. 
Why  should  I  strive  to  forget  my  corruptions,  my  er- 
rors, my  criminal  thoughts,  or  words,  or  actions  ?  Can 
mere  forgetfulness  produce  amendment  or  procure  sal» 
vation  ?  No !  Let  me  rather  search  out  my  wickedness, 
and  collect  all  my  sins,  that  I  may  approach  with  them, 
the  altar  of  God,  and  with  my  hands  upon  the  great 
yictim,*  offered  up  once  for  all,  rejoice  in  the  satisfac- 
tion which  is  made  to  divine  justice,  and  in  the  conse- 
quent pardon  granted  to  believers.  Let  me  still  keep 
my  transgressions  before  mc;  pursue  my  sins  as  my 
worst  enemies ;  and  give  them  no  quarter,  grant  them 
not  even  a  temporary  indulgence.  If  you  live  after  the 
fleshy  ye  shall  die^  but  if  ye  through  the  Spirit  do  mortify 
the  deeds  of  the  body^  you  shall  live, 

2.  A  due  consideration  of  God's  providence  respect-^ 
ing  us,  tends  to  our  personal  progress  in  true  religion. 

The  doctrine  of  divine  providence  is  not  revealed  to 
employ  unprofitable  speculation.     Much,  both  of  the 

*  The  Jews  under  the  law,  brought  their  sin-offering  to  the 
priest,  and  confessed,  with  their  hands  on  the  victim,  the  trans- 
gression for  which  they  made  atonement.  They  thus  transferred 
the  guilt,  or  legal  liability  to  punishment^  from  the  sinner  to  th*^ 
substitute.    This  was  done  for  a  type. 


1'76      THE  MEANS  OF  GROWTH  IN  GRACE. 

stability  and  progress  of  experimental  religion,  rests  upon 
the  conviction,  that  there  is  no  unrighteousness  with 
God.  The  common  sense  of  mankind  seems  to  say, 
that  mere  power,  taken  apart  from  morality,  never  can 
lay  claim  to  our  conscientious  obedience,  certainly  not 
to  our  affection.  It  is  the  happiness  of  both  angels  and 
men  to  have  been  brought  into  being,  not  by  an  omni- 
potent, tyrant,  who  has  no  other  pleasure  than  to  sport 
with  the  aiBictions  of  his  creatures,  but  by  him  who  is 
the  original  source  and  the  supreme  standard  of  all 
righteousness.  Could  we  even  conceive  the  idea  of  an 
eternal  principle  of  force  disconnected  from  goodness, 
the  thought  would  abound  with  unsupportable  horror. 
"  But  in  such  a  case  no  good  creature  could  exist  in  the 
ranks  of  creation,  to  cast  its  joyless  eye  over  the  dreary 
desert."*  All  good  men,  on  the  contrary,  live  in  the  full 
and  constant  persuasion,  that  the  providence  of  God 
extends  to  the  numeration  of  the  hairs  of  our  heads : 
and  that,  amidst  all  his  works,  the  Judge  of  all  the  earth 
shaU  do  right.  With  what  confidence  and  comfort,  does 
the  evangelical  prophet  approach  the  Governor  of  the 
w^orld,  and  say,  by  the  inspiration  of  the  Spirit  which 
influences  all  believers,  O  Lord^  thou  art  my  God;  I  will 
exalt  thee^  I  will  praise  thy  name :  for  thou  hast  done  won- 
derful things ;  thy  counsels  of  old  are  faithfulness  and 
truth :  for  thou  hast  been  a  strength  to  the  poor,  a  strength 
to  the  needy  in  his  distress,  a  refuge  from  the  storm,  a 
shadow  from  the  heat,  when  the  blast  of  the  terrible  ones  is 
as  a  storm  against  the  wall.1i 

*  M'Kinny's  Sermons.        f  Isa.  xxv.  1,  4 


THE  MEANS  OF  GROWTH  IN  GKACE.      177 

To  unbelievers,  Indeed,  whatever  may  be  their  reli- 
gious profession,  the  doctrine  of  a  particular  providence 
affords  no  great  consolation;  and  it  ought  not  to  be  a 
wonder  that  such  are  unwilHng  to  give  this  truth  fiill 
credit.  Man  is  naturally  influenced  by  his  affections. 
That  which  he  dislikes  he  is  slow  to  beheve :  and  even 
conviction  of  truth  w^ill  not  always  produce  an  acknow- 
ledgment. Evidence  may  force  conviction  upon  the  re- 
luctant mind;  but  all  are  not  sufficiently  honest  to  avow 
the  truths  of  which  they  are  persuaded.  I  know  it  is 
a  joyless  consideration,  to  those  whose  hearts  are  far 
from  righteousness,  that  there  is  a  holy  and  an  equita- 
ble Sovereign,  omnipresent,  omniscient,  and  omnipotent, 
who  worketh  all  things  after  the  counsel  of  his  oicn  will, 
although  the  scriptures  contain  the  assertion.*  Why 
should  you  be  surprised  at  hearing  a  man,  who  is  un- 
easy under  the  restraints  of  a  most  holy  law,  and  che- 
rishes in  his  unrenewed  heart  enmity  against  God,  deny 
the  doctrine  of  sovereignty  both  in  purpose  and  in  ac- 
tion ?  Surely,  it  is  no  satisfaction  to  the  rebel  to  be  told 
that  Jehovah  makes  the  wrath  of  man  to  praise  him ; 
and  effectually  restrains  that  wrath  which  does  not  tend 
to  produce  such  effect.  I  know  it  is  unreasonable  and 
inconsistent  upon  the  part  of  man,  who  extends  his  influ- 
ence as  far  as  possible  in  order  to  secure  his  own  de- 
signs, and  who  forms  the  plan  upon  which  he  acts  before 
he  commences  his  operations,  to  deny  to  the  most  high 
Ood  the  right  of  extending  his  government  over  all  his 
creatures  and  all  their  actions,  and  the  right  af  decree- 

"^  Eph.  i.  11. 
24 


1 78      THE  MEANS  OF  GROWTH  IN  GRACE. 

ing  from  eternity  whatsoever  he  causes  in  the  revolu- 
tions of  time  to  come  to  pass :  But  yet  I  cannot  see, 
why  we  should  expect,  that  unsanctified  men  should  de- 
rive delight  from  the  doctrine  of  unchangeable  coun- 
sels and  effectual  workings  which  are  all  upon  the  side 
of  holiness  and  truth.  The  wishes  and  the  views  of 
fallen  sinners  are  opposed  to  the  religion  of  the  bible ; 
and  it  requires  divine  grace  to  open  the  understanding 
for  the  reception  of  evangelical  doctrine. 

To  you,  however,  who  have  entered  on  the  Christian 
journey,  and  are  going  forward  unto  perfection,  rational 
views  of  the  providence  of  God  are  exceedingly  pro- 
fitable. The  magnitude  of  the  object  contemplated 
occasions  a  corresponding  elevation  of  thought;  its 
benignity  excites  the  most  agreeable  emotions;  and 
the  certainty  we  have  that  the  ultimate  result  is  for 
God's  glory  and  our  own  good,  encourages  to  patience 
and  to  action.  We  know,  brethren,  that  the  divine 
mind  is  capable  without  toil  or  distraction  to  manage 
with  perfect  precision  the  concerns  of  empires  and  of 
worlds;  to  arrange  with  minuteness  all  the  incidents 
which  enter  into  the  history  of  our  own  lives ;  and  so 
to  weave  the  mysterious  web  of  human  affairs,  as  that 
without  producing  a  dissolution  of  the  contingency  of 
second  causes,  his  purposes  shall  be  accomplished.  Hi€ 
counsel  shall  stand. 

God  is  almighty  in  his  providence ;  and  you  must  sub« 
mit.  He  is  omniscient;  and  it  is  your  wisdom  to  sub-? 
jnit.  His  arrangements  are  equitable;  and,  should 
they  even  affect  us  painfully,  we  have  no  right  to  em- 


',< 


THE    MEANS    OF    GROWTH    IN    GRACE.  179 

ploy  the  language  of  complaint.  He  is  our  Father  and 
our  Friend;  and  we  have  no  reason  to  be  alarmed. 
He  has  given  assurance  that  all  things  shall  work  toge- 
ther for  our  good.  We  believe  his  word,  we  observe 
the  doings  of  his  hand,  we  rejoice  in  the  prospect  be- 
fore us.  Of  our  property,  our  health,  our  reputation, 
and  our  lives,  let  him  dispose  at  his  pleasure.  Of  our 
parents,  our  children,  our  friends;  of  the  church,  and  of 
the  world,  let  him  dispose  at  pleasure.  He  has  both 
the  right  and  the  power;  for  who  can  say  unto  him^ 
what  dost  thou  ?  He  exercises  the  right,  with  perfect 
purity  of  design ;  he  employs  the  power  with  abundant 
benevolence.  The  Lord  is  good  to  all;  and  his  tender 
mercies  are  over  all  his  works. 

The  hand  of  God,  in  the  arrangement  of  our  own 
personal  affairs,  is  peculiarly  worthy  of  our  attention^ 
The  lot  is  cast  into  the  lap,  and  the  whole  disposal 
thereof  is  from  the  Lord*  Our  heavenly  Father  deter- 
mines the  lot  of  our  inheritance,  the  bounds  of  our 
habitation,  and  all  the  incidents  of  life.  The  due  con- 
sideration of  this  truth  assists  the  believer  in  repressing 
the  struggles  of  indwelling  sin ;  it  serves  to  relieve  the 
mind  from  extravagant  sorrow,  and  to  inspire  with  confi- 
dence in  the  face  of  danger ;  and  it  facilitates  the  per- 
formance of  every  duty  with  alacrity.  He  goes  up, 
accordingly,  through  the  wilderness  leaning  upon  his 
beloved,  and  rejoicing  in  the  strength  of  the  everlast^ 
ing  arms.  By  such  considerations,  Asaph  was  enabled 
to  recover  his  standing,  dismiss  at  once  both  his  envy 
and  his  grief,  and  assert  and  exemplify  the  dignity  of 
the  Christian  protected  by  an  overruling  providenee- 


180  THE    BIEANS    OF    GROWTH    IN    GRACE. 

[  am  continually  with  thee:  thou  hast  holden  mc  by  my 
right  hand.  Thou  shalt  guide  me  ivith  thy  counsel.,  and 
afterwards  receive  me  to  glory.* 

3.  Meditations  on  the  love  of  God,  are  conducive  to 
the  improvement  of  the  Christian  character. 

It  is  an  admirable  and  benevolent  provision  which  the 
Most  High  has  made  in  the  creation  of  the  soul,  that 
we  have  the  faculty  of  recalling  transient  ideas,  and  of 
holding  them  up  to  our  own  view  as  subjects  of  patient 
examination.  Without  the  capacity  of  meditation,  man 
must  have  been  secluded  from  a  large  portion  of  both 
his  improvement  and  enjoyment.  However  ready  his 
powers  of  perception,  however  great  his  discernment, 
however  tender  his  sensibility,  had  he  not  the  power 
of  recalling  the  past,  of  abstracting  and  selecting  from 
the  mass  of  his  thoughts,  that  idea  to  which  a  peculiar 
attention  is  to  be  directed,  he  never  could  become 
cither  wise  or  virtuous :  his  days  M^ould  pass  away  as 
a  shadow,  and  all  his  experience  be  as  a  dream  forgot- 
ten before  it  is  told.  One  of  the  most  happy,  and,  at 
the  same  time  most  improving  exercises  of  the  human 
mind  is  meditation  upon  divkie  things.  The  writer 
of  the  104th  Psalm  exemplifies  this  truth  in  a  very 
striking  manner.  In  this  fine  eucharistic  hymn,  the 
Psalmist  of  Israel  addressed  Jehovah  as  the  Creator 
and  Governor  of  the  world — as  the  God  of  nature, 
of  grace,  and  of  glory.  Setting  forth,  in  strains  of 
becoming  majesty  and  sweetness,  the  wisdom,  the  good- 

*  Psa.  Ixxiii.  23,  24. 


THE  MEANS  OF  GROWTH  IN  GRACE,      181 

ness,  and  the  power  displayed  in  the  formation  of  the 
heavens  and  the  earth,  and  in  the  various  and  abun- 
dant provision  made  for  the  beasts  and  the  birds,  and 
for  man,  the  Lord  of  all  things  upon  earth,  he  declares 
the  satisfaction  which  he  himself  enjoyed  in  the  contem- 
plation of  that  Being,  who  directs  with  his  finger  the 
stars  in  their  courses,  and  causes  the  seasons  to  move  in 
regular  order  around  each  returning  year.  My  medi- 
tation of  him  shall  be  sweet ;  I  ivill  rejoice  in  the  Lord.* 

The  theme  of  meditation,  most  interesting  and  most 
improving,  both  in  an  intellectual  and  moral  point  of 
view,  to  man,  is  the  love  of  God  in  Christ  Jesus  our 
Lord.  This  is  the  source  of  our  spiritual  life  and  our 
spiritual  health ;  and  without  respect  to  it,  no  progress 
in  Christianity  is  ever  made  by  any  man  whatever.  It 
is  usual  for  all  who  profess  the  Christian  religion  to  ac- 
knowledge their  obligations  to  Jesus  Christ  the  Son  of 
God ;  and  this  is  frequently  done  without  respect  to  the 
Father  that  sent  him.  Some,  indeed,  are  of  opinion^ 
that  we  owe  God's  love  to  our  belief  of  the  gospel. 
Upon  the  other  hand,  many  are  of  opinion  that  what- 
ever is  discriminating  in  the  system  of  grace  belongs 
Exclusively  to  the  sovereign  will  of  the  Father;  while 
they  suppose  that  the  atonement  of  Messiah  is  either 
general  or  universal,  and  has  no  other  object  than  to 
render  the  Deity  capable  of  saving  whom  he  will.  In 
neither  case  is  due  respect  paid  to  the  love  of  God  it- 
self, or  to  the  fact,  that  his  love  to  fallen  man  is  in  his 
Son  Jesus  Christ.     Rational  reflections  upon  the  scrip- 

*  Psa.  civ.  34. 


182      THE  MEANS  OF  GROWTH  IN  GRACE* 

tural  doctrine  of  divine  love,  will  correct  these  danger* 
ous  and  absurd  opinions.  This  is  the  love  of  God,  not 
that  we  loved  him;  but  that  he  first  loved  us:  we  love 
him  because  he  first  loved  us.  It  is  evident,  therefore,  to 
every  reflecting  mind,  that  if  this  scriptural  representa- 
tion be  correct,  we  owe  the  love  of  God,  not  to  our 
own  improvement  of  opportunities,  our  innocency,  or 
our  affections ;  but  that  God's  love  is  the  cause  of  all 
our  goodness  and  of  our  love  to  him.  His  love  precedes 
our  love,  and  in  fact,  provides  the  means  of  producing  our 
love  towards  him.  God  commendeth  his  love  to  us,  in  that 
while  we  were  yet  sinners,  Christ  died  for  us.  While  ive 
were  without  strength,  he  died  for  the  ungodly.  It  is  of 
course  plainly  perceived  in  the  light  of  this  doctrine, 
that  while  the  saints  owe  their  goodness  to  the  death  of 
Christ,  they  owe  the  gift  of  Christ  to  the  love  of  God. 
The  Father  gave  his  Son  to  die  for  the  ungodly ;  we 
owe  our  godliness  to  this  gift  and  its  consequences: 
we  owe  the  gift^  consequences,  and  all,  to  God's  love; 
and  instead  of  being  left  to  conjecture  that  a  general 
redemption  effected  by  the  Saviour  brings  about  the 
love  of  God  to  man;  we  are  expressly  assured  that 
God's  love  provided  for  us  both  the  redemption  and  the 
Redeemer.  God  so  loved  the  world,  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  on  him  should  7iot 
perish,  but  have  everlasting  life. 

It  is  impossible,  brethren,  to  have  correct  ideas  of  our 
obligations  to  the  Son  of  God,  or  to  be  duly  grateful 
for  the  salvation  with  which  he  blesses  his  people,  un- 
less we  admit  the  whole  economy  of  his  mission  as  Me- 
diator to  be  the  consequence  of  the  great  Jove  where- 


THE  MEANS  OF  GROWTH  IN  GRACE,      183 

with  the  Father  himself  loved  us;  and  unless  we  con- 
sider that  love  to  be  eternal  and  unalterable,  as  well  as 
expressed  exclusively  in  Jesus  Christ :  Having  chosen  tis 
in  him  before  the  foundation  of  the  world,  to  be  holy  and 
without  blame  before  him  in  love.  This,  then,  is  the 
source  of  all  our  hopes  and  enjoyments.  Hence,  as 
from  an  overflowing  fountain,  proceed  the  rivers  of  living 
w^ater,  which  make  glad  the  city  of  God.  True  Chris- 
tians thirst  for  this  water  more  vehemently  than  did 
David  for  the  waters  of  the  well  of  Bethlehem.  Re- 
freshed and  invigorated  by  the  water  of  life,  let  us  follow 
the  stream  clear  as  chrystal,  until  arriving  at  the  perfec- 
tion of  happiness  before  the  throne  of  God  in  the  ce- 
lestial Paradise,  we  are  welcomed  to  our  final  abode. 

4.  Judicious  reflections,  upon  our  own  mortality,  and 
the  future  state  which  we  are  daily  approaching,  have 
a  tendency  to  prepare  us  for  both. 

He  who  forgets  must  neglect  the  business  of  life; 
and  he  who  neglects  cannot  succeed  in  his  employment. 
The  great  business  of  this  life  is  to  prepare  for  ano- 
ther; and  as  we  have  to  pass  from  this  to  the  invisible 
and  eternal  world,  through  death,  it  is  impossible  to 
think  seriously  of  our  personal  concerns  without  inclu- 
ding in  our  reflections,  the  idea  of  our  separation  from 
the  body  in  order  to  return  to  God.  //  is  appointed  unto 
pien  once  to  die,  but  after  this  the  judgment.*  The  law 
is  universal ;  and  there  is  no  living  man  that  dare  flat- 

*  Heb.  ix.  27. 


184      THE  MEANS  OF  GROWTH  IN  GRACE. 

ter  himself  with  an  exception  in  his  favour :  for,  Dust 
thou  art^  and  unto  dust  shalt  thou  return.^ 

It  was  never  intended  that  this  world  should  be  the 
permanent  abode  of  all  that  once  breathed  its  atmos- 
phere. It  is  only  a  place  of  preparation  for  another.  As 
such  it  ought  to  be  used  by  mortal  man,  while  his  immor- 
tal mind  looks  forward  to  the  disembodied  state,  and  to 
its  unparalleled  advantages.  Persuaded  that  here  we 
have  no  continuing  city,  let  us  live  as  strangers  on  the 
earth ;  let  us  treat  the  world  as  the  nursery  in  which 
we  are  like  children  under  tutelage :  let  us  travel  as 
pilgrims  to  the  city  of  God.  The  ordinary  occupations 
and  enjoyments  of  life  are  not  inconsistent  with  such 
views  of  death  and  eternity.  The  Christian  gratefully 
receives  the  comforts  of  his  journey,  and  dutifully 
strives  to  be  useful  to  his  fellow-travellers ;  but  his  af- 
fections are  set  upon  things  that  are  above — superior 
in  relation  both  to  place  and  to  worth,  to  the  objects  of 
the  sinner's  pursuit  in  this  present  world.  The  petty 
details  of  the  preservation  of  the  body,  or  the  gradual 
acquisition  of  property,  can  never  enter  into  competi- 
tion, in  point  of  importance,  with  the  glories  of  an  ever- 
lasting and  undeviating  enjoyment.  Since  life  and  im- 
mortality are  brought  to  light  by  the  gospel^  who  would 
be  content  to  resign  for  the  puerilities  of  earthly  feli- 
city, or  the  anxieties  and  calculations  of  ambition  and 
trade,  the  profounder  mysteries,  the  unbounded  riches 
of  the  life  beyond  the  grave  ?  Faith  in  the  Lord  Jesus 

^  Gen.  iii.  19. 


THE  MEANS  OF  GROWTH  IN  GRAGE.        185 

Christ,  is  the  substance  of  thiiigs  hoped  for^  and  the  evi- 
dence of  things  not  seen :  and  the  behever,  proceeding  in 
his  Christian  attainments,  enjoys  by  anticipation  his  vic- 
tory over  the  v^^orld  and  the  king  of  terrors,  and  over 
all  those  diseases,  and  that  anguish,  which  usually  ac- 
company the  warfare  of  the  last  enemy. 

The  present  life  is  uncertain ;  and  its  duties  must  be 
discharged  without  delay :  it  is,  at  all  events,  of  short 
duration ;  and  we  must  prepare  for  abandoning  its  plea- 
sures^  and  for  bidding  adieu  to  its  passions,  its  trials,  and 
its  sorrows.  Death  is  unnatural — an  inversion  of  the 
original  constitution  of  man ;  it  is  a  stroke  of  violence 
which  separates  the  soul  from  the  body;  in  a  moral 
point  of  view,  it  is  the  consequence  and  the  wages  of 
sin :  but  in  the  light  of  revelation,  it  is  converted  by 
divine  grace  into  a  messenger  of  escape  from  the 
prison,  that  the  saints  may  be  introduced  to  the  pre- 
sence of  their  Father  in  heaven.  You  can  now,  bre- 
thren, deliberately  contemplate  this  destroyer  of  na- 
tural life,  and  examine,  without  dismay,  every  feature 
of  his  character.  This  is  indeed  the  work  of  the  grace 
of  God.  Nature  shudders  at  the  touch  of  his  cold 
hand.  Conscious  guilt  inflects  horror  on  the  soul  at 
the  prospect  of  intimate  familiarity  with  him;  but  he 
appears  to  you  with  the  badges  of  servitude  to  your 
almighty  Saviour :  his  strength  is  subdued ;  his  sting  is 
extracted ;  to  the  Christian,  there  remains  of  the  king  of 
terrors  no  more  than  the  shadow.  Thanks  be  to  God 
tvhich  giveth  us  the  victory,  through  our  Lord  Jesus  Christ ^^ 

*  1  Cor.  XV.  57. 
25 


186       THE  MEANS  OF  GROWTH  IN  GRACE* 

*'  To  die  Is  gain.''*  Yes !  O  believers,  however  great 
a  loss  to  others,  for  you,  to  die  is  gain,  Exhaustless 
wealth,  invulnerability  to  disease,  and  eternal  youth,  are 
the  least  valuable  attributes  of  the  future  state  which 
awaits  you.  Intellect,  clear  and  comprehensive  ;  affec- 
tions, ardent  and  in  perfect  harmony ;  society,  various 
and  exalted ;  sinless  morality,  and  the  presence  of  Jeho- 
vah, furnish  a  never-ending  enjoyment,  exempt  indeed 
from  perplexing  vicissitudes ;  but  not  too  calm  or  mo- 
tionlessy  to  excite  attention,  or  support  the  ceaseless 
career  of  activity  for  which  you  shall  be  glorified. 

III.  Divine  influences  are  required  and  employed  iqr 
the  progressive  improvement  of  the  saints. 

The  outward  ordinances  are  all  adapted  by  infinite 
wisdom  to  their  end :  the  exercises  of  our  own  rational 
powers  are  of  use  in  their  proper  place :  and  both  are 
means  of  attaining  to  higher  degrees  of  sanctification 
and  usefulness  in  life ;  but  the  power  of  the  Spirit  is 
that  which  gives  efficacy  to  other  means  of  improve- 
ment, and  is  itself  the  chief  support  and  solace  of  the 
Christian.  It  is  ta  be  understood,  in  all  evangelical 
discussions,  whether  from  the  pulpit  or  the  press,  that 
the  Spirit  of  God  blesses  the  institutions  of  religion; 
and  that  without  this  aid,  the  ordinances  are  dry  breasts 
affording  no  milk  to  new-born  babes;  that  the  pro- 
fessor of  religion  is  as  a  sounding  brass  or  a  tinkling 
cymbal,  destitute  of  life  and  of  virtue.  It  is  neverthe- 
less meet,  that  in  setting  forth  in  order,  before  my  hear- 
ers, the  means  of  growth  in  grace,  I  should  distinctly 

*  Phil.  i.  21, 


THE    MEANS    OF    GROWTH    IN    GRACE.  187 

mention  the  influences  of  the  Holy  Ghost,  as  well  as 
take  for  granted  their  existence  while  describing  the 
advantages  of  subordinate  instrumentality.  The  Com- 
forter is  distinctly  promised  to  the  saints  both  by  the 
Father  and  the  Son;  all  Christians  enjoy  distinct  com- 
munion with  him,  in  the  exercises  of  godliness;  and  the 
principal  design  of  the  gracious  economy  which  pro- 
vides felicity  for  sinners  in  a  Saviour,  is  to  develope  to 
the  intelligent  part  of  the  creation  of  God,  the  glory  of 
the  Trinity. 

The  natural  attributes  of  the  Deity  are  sufficiently 
manifest  in  the  works  of  creation  and  providence.  His 
goodness  and  his  long-suffering  are  discoverable  in  his 
treatment  of  offenders  in  this  world:  but  it  is  only  in 
the  gospel  we  see  clearly  his  compassion  in  harmony 
with  his  righteousness,  and  his  love  to  sinners  directed 
by  wisdom,  and  applied  by  omnipotence,  in  consistency 
with  truth  and  holiness. 

The  unity  of  the  Deity  is  set  forth  to  the  intellectual 
world  in  all  his  works ;  but  it  is  only  in  the  economy  of 
the  system  of  grace,  we  are  furnished  with  ait  exempli- 
fication of  the  distinction  of  persons  in  the  Godhead.  It 
is  true,  a  revelation  of  this  fact  might  have  been  made 
by  a  simple  declaration  from  heaven.  ^  ^  Many  such  de- 
clarations are  found  in  the  bible,  and  are  believed,  or 
rejected  by  men  according  to  the  degree  of  respect  they 
have  for  Jehovah,  and  the  measure  of  their  knowledge 
of  the  terms  in  which  he  has  seen  proper  to  express  him- 
self unto  them.  Still,  however,  a  pure  declaration,  that 
there  are  three  equal  distinct  persons  in  the  unity  of 


18« 


THE    MEANS    OF    GROWTH    IN    GRACE. 


the  Godhead,  unaccompanied  with  some  practical  ex- 
emplification, would  make  upon  the  minds  of  believers 
but  a  comparatively  indistinct  impression;  while  the 
unbelieving  portion  of  the  sons  of  men,  would,  in  re- 
jecting the  truth,  have  to  contend  only  with  a  bare 
speculative  doctrine.  God  himself,  in  mercy  to  man, 
and  in  goodness  to  the  countless  millions  of  intelligent 
creatures  in  the  universe,  hath  seen  proper  to  order  that 
a  practical  exemplification  of  this  truth  should  be  made 
in  the  presence  of  all,  and  so  applied  to  the  souls  of  his 
peculiar  people  as  to  become  familiar  to  their  sanctified 
understandings,  and  be  interwoven  with  the  very  texture 
of  their  piety. 

In  the  counsel  of  peace,  the  language  of  which  is, 
"  Let  us  deliver  fallen  man  from  his  sin  and  misery,  and 
bring  him  into  an  estate  of  salvation  by  a  Redeemer," 
the  plan  was  eternally  settled,  and  the  economy  of 
grace  established  as  an  everlasting  covenant,  for  the 
glory  of  the  Father,  the  Son,  and  the  Holy  Ghost,  in 
the  salvation  of  sinners.  That  there  are  three  persons 
in  the  Godhead,  is  not  only  affirmed  as  a  matter  of  fact; 
but  the  personal  properties  of  each  are  declared ;  each 
assumes  a  distinct  agency  in  the  work  of  salvation :  and 
such  is  the  nature  of  the  sanctification  predestinated 
and  applied,  thstt  the  renewed  man  has  access  through 
the  Redeemer  by  the  Spirit  to  the  Father  in  his  public 
and  private  devotion.  Without,  therefore,  a  distinct  ap- 
prehension and  experience  of  the  doctrine  of  three  per- 
sons in  one  Godhead,  there  is  no  scriptural  devotion  ei- 
ther social  or  personal.  He  who  rejects  the  Son  and 
the  Holy  Ghost,  from  his  affections  and  his  worship,  by 


THE    MEANS    OF    GROWTH    IN    GRACE.  189 

denying  to  them  divine  attributes,  whatever  may  be  his 
name,  is  any  thing  but  a  Christian.  It  is  correspondent 
with  the  whole  design  of  Christianity  as  a  revelation 
from  God,  and  as  a  matter  of  experience  to  the  saints, 
to  behold  the  eternal  Father  sending  his  own  Son  for 
our  redemption ;  to  behold  the  eternal  Son  coming  from 
the  Father,  finishing  the  work,  and  returning  to  the 
Father  who  sent  him ;  to  behold  the  eternal  Spirit  com- 
ing from  the  Father  and  the  Son,  by  the  authority  of 
the  arisen  Redeemer,  to  quicken  and  to  guide  men  in 
the  path  of  life  everlasting.  This  Holy  Spirit,  of  whom 
we  have  already  spoken  as  "  the  Spirit  of  adoption," 
is  our  support  while  walking  in  newness  of  life. 

His  divine  influence,  in  the  several  attainments  of  the 
saints,  is  experienced  in  a  threefold  mode  of  operation. 
He  presents  proper  objects  to  the  mind — He  directs  the 
affections  of  the  heart  to  these  objects — and  he  im^mrts 
strength  for  action  in  a  believing  view  of  them. 

1.  The  Spirit  presents  to  the  saints  the  proper  ob- 
jects of  pursuit. 

In  order  to  succeed,  believers  behove  to  walk  accord- 
ing to  their  Christian  profession.  Only  let  your  conver- 
sation be  as  becometh  the  gospel^  is  the  constant  admoni- 
tion under  which  they  act.  In  the  exercise  of  faith  they 
must  take  every  step ;  for  without  faith  it  is  impossible 
to  please  God,  Evangelical  obedience  and  deportment 
consist  in  a  correspondence  with  the  rules  given  by  the 
Mediator.  As  ye  have  received  Christ  Jesus  the  Lord^  so 
walk  ye  in  him.  The  promised  assistance  which  we 
have  on  our  journey  includes  the  exhibition  to  the  en- 


190  THE    MEANS    OF    GROWTH    IN    GRACE, 

lightened  mind  of  objects  which  ought  to  occupy  our 
attention.  "  Howbeit,  when  he,  the  Spirit  of  truth,  is 
come,  he  will  guide  you  into  all  truth :  for  he  shall  not 
speak  of  himself;  but  whatsoever  he  shall  hear,  that 
shall  he  speak :  and  he  will  show  you  things  to  come. 
He  shall  glorify  me ;  for  he  shall  receive  of  mine,  and 
shall  show  it  unto  you."* 

The  Holy  Spirit,  in  the  formation  of  the  plan  of  re- 
demption, took  his  part  of  the  sacred  economy,  and 
agreed  to  apply  all  the  blessings  which  God  the  Father 
promised,  and  the  Redeemer  purchased  for  our  souls : 
therefore  did  the  Saviour  say,  he  shall  receive  of  mine^  and 
show  it  unto  you.  The  exhibition  made  by  the  Spirit  re- 
spects principally  future  good — He  shall  show  you  things 
to  come.  These  things  are,  of  course,  the  proper  ob- 
jects of  Christian  pursuit ;  and  the  gracious  discovery 
leads  believers  on  to  their  enjoyment.  Spiritual  bless- 
ings are  all  arranged  in  their  proper  order,  are  all 
placed  in  a  strong  light :  and  the  eyes  of  our  under- 
standing being  opened,  are  directed  towards  them,  and 
are  fixed  upon  them  with  admiration  and  delight.  Divine 
things,  seen  and  realized  by  that  faith  which  is  the  sub- 
stance of  things  hoped  for^  and  the  evidence  of  things  not 
seen,,  make  a  lasting  impression  upon  the  mind.  They 
communicate  to  the  beholder  their  own  holy  and  sub- 
lime character.  The  vail  of  prejudice  and  error  is 
taken  away ;  and  "  we  all,  with  open  face  beholding  as 
in  a  glass  the  glory  of  the  Lord,  are  changed  into  the 
same  image  from  glory  to  glory,  even  as  by  the  Spirit 
of  the  Lord." 

*  John  xvi.  13,  14. 


THE   means'  of    growth    IN    GRACE.  l9l 

2.  The  Spirit  directs  the  affections  of  the  heart  to 
spiritual  objects. 

The  Christian  is  a  child  of  light,  having  an  unction 
from  the  Holy  One.  He  is  also  a  child  of  love :  for  his 
faith  worketh  by  love^  and  purifies  the  heart.  God  re- 
quires, in  his  law,  that  we  should  set  our  affections  on 
things  above,  where  Christ  sitteth  at  the  right  hand  of 
God.  He  promises  in  his  gospel,  that  his  people  shall 
have  a  new  heart;  and  in  the  dispensations  of  grace, 
the  love  of  God  is  shed  abroad  in  our  hearts  by  his 
Spirit  which  is  given  to  us.  Without  such  affections, 
there  is  no  religion,  no  true  godliness.  Affections  are 
a  part  of  our  constitution;  and  if  the  whole  man  is 
sanctified,  they  must  be  rendered  holy.  Affections  are 
necessary  to  moral  action  as  well  as  intellect  itself; 
they  are  the  great  springs  of  human  activity;  and  be- 
hove to  be  set  in  order  and  in  motion  by  the  Spirit  of 
holiness.  The  religion  of  the  glorified  saints  partakes 
of  pure  affections ;  and  the  experience  of  holy  men  in 
this  life  abundantly  shows  that  the  desires  and  the  en- 
joyments of  the  sons  of  Zion  are  guided  by  the  Spirit 
of  Christ. 

Although  we  speak  of  religious  affections  as  distinct 
from  the  exercises  of  the  understanding,  it  is  not  with 
design  to  convey  the  idea  that  they  are  separable,  the 
one  from  the  other.  In  religion,  as  in  the  constitution 
of  human  nature,  the  power  of  perceivings  and  the  ca- 
pacity of  being  affected  by  what  is  perceived,  are  faculties 
of  the  same  soul.  The  soul  is  the  living  being,  that 
both  understands  and  loves — the  being  that,  when  re- 


192       THE  MEANS  OF  GROWTH  IN  GRACE. 

newed  and  sanctified,  understands  and  loves  divine 
things,  in  their  proper  nature  and  character.  Rehgious 
affections  are  distinguished  from  all  other  affections,  by 
their  spirituality.*     The  Holy  Ghost  is  the  cause  vi^hich 


*  "  The  spiritual  man  and  the  natural  matt  are  set  in  oppositiorj 
one  to  another,  1  Cor.  ii.  14,  15.  And  as  the  saints  are  called 
spiritual  in  scripture,  so  we  also  find  that  there  are  certain  proper- 
ties, that  have  the  same  epithet  given  them.  We  read  of  a  "  spi- 
ritual mind,"  Rom.  viii.  7.  of  "  spiritual  wisdom,"  Col.  i.  9.  and  of 
"  spiritual  blessings,"  Eph.  i.  3.  Now,  it  may  be  observed,  that 
the  epithet  spiritual  is  not  used  to  signify  any  relation  of  persons 
or  things  to  the  spirit  or  soul  of  man :  for  there  are  some  properties 
that  the  scripture  calls  carnal,  which  have  their  existence  in  the 
soul.  Col.  ii.  18.  Nor,  are  things  called  spiritual,  because  they 
are  conversant  about  those  things  which  are  immaterial :  for  so  was 
the  wisdom  of  this  world,  1  Cor.  chap.  ii.  But  it  is  with  relation 
to  the  Holy  Ghost  that  persons  or  things  are  termed  spiritual  in 
the  New  Testament.  And  it  must  be  observed,  that  they  who 
have  only  the  common  influences  of  the  Spirit  are  not  so  called  : 
but  only  those  who  have  the  saving  influences. 

The  Spirit  Of  God  is  given  to  the  true  saints  to  dwell  in  them 
as  their  proper  and  lasting  abode ;  and  to  influence  their  hearts  as 
a  principle  of  new  nature,  or  as  a  divine  supernatural  spring  of  life 
and  action.  They  are  therefore  properly  denominated  from  it,  and 
are  called  spiritual.  Another  reason  why  the  saints  and  their  vir- 
tues are  called  spiritual,  is  that  the  Spirit  of  God  dwelling  as  a  vital 
principle  in  their  souls,  there  produces  those  effects  wherein  he  com- 
municates himself  in  his  own  proper  nature,  true  holiness — That 
which  is  born  of  the  Spirit  is  spirit.  So  that  not  only  the  persons 
are  called  spiritual,  as  having  the  Spirit  of  God  dwelling  in  them ; 
but  those  qualifications,  affections,  and  experiences  that  are  wrought 
in  them  by  the  Sjarit,  are  also  spiritual;  and  therein  differ  vastly 
in  their  nature  and  kind  from  all  that  a  natural  man  is  or  can  be 
the  subject  of  remaining  in  a  natural  state." 

President  Edwards's  first  Sign  of  Gracious  Affections^ 


THE    MEANS    OF    GROWTH    liV    GRACE.  193 

produces  them;  and  he  makes  us  to  be  affected  in  a 
holj  manner.  He  gives  us  light  to  see  the  object  as  it 
is ;  and  he  gives  us  the  disposition  which  becometh  the 
object.  He  commits  no  mistake.  He  counteracts  ahke 
ignorance  and  heresy,  apathy  and  fanaticism.  For  this 
work  he  is  sent  from  God  to  the  mind  of  man :  he  un- 
derstands perfectly  what  he  has  to  do;  for  he  is  om- 
niscient :  he  is  able  to  do  what  he  has  undertaken ;  for 
he  is  omnipotent. 

The  adversary^  who  goeth  about  to  mislead,  to  tempt, 
and  to  destroy,  is  capable,  when  permitted  of  the  Lord,  to 
excite  emotions  in  the  human  heart;  and  his  devices 
are  not  detected  without  spiritual  discernment.     Anxious 
to  hold  his  dominion  over  fallen  men,  he  is  satisfied 
while  he  can  keep  them  in  ignorance,  in  negligence,  or 
mfidelity.     If  they  should  be  any  how  alarmed  about 
their  state,  he  will  suit  his  temptations  to  circumstances, 
in  order  that  he  may,  by  all  means,  secure  his  prey. 
Delusions  artfully  adapted  to  the  temper  and  pursuits 
of  the  individual,  to  the  opinions,  the  practices,  and  the 
fashions  of  the  society  in  which  the  individual  resides, 
are  ready  at  hand.     Whether  it  be  idolatry,  or  super- 
stition, or  formality,  or  enthusiasm ;  whether  it  be  chari" 
ty,  or  bigotry,  or  self-righteousness  in  any  of  its  end- 
lessly diversified  forms,  whatever,  in  fact,  may  answer 
his  purposes  of  deceit,  that  he  inculcates  on  the  mind ; 
and  with  it  he  diverts,  and  feeds,  and  fattens  his  victims- 
Great  and  sudden  are  the  chjanges  produced  upon  na- 
tions and  individuals,  by  the  prince  of  the  pcnocr  of  the 
mr^  the  spirit  that  now  worketh  in  the  children  of  disobe- 

26 


194      THE  MEANS  OF  GROWTH  IN  GRACE, 

dtencc.  Nations,  under  his  enchantments,  break  in  pie^ 
ces  the  shackles  of  a  base  superstition ;  and  all  at  once 
amuse  themselves  with  visionary  speculations  of  infidel 
philosophy  and  reform :  and  again,  wearied  with  their 
own  vanities,  they  sink  back  into  a  stupid  and  sullen  re- 
pose under  the  shadow  of  Antichrist,  the  son  of  perdi- 
tion. Individuals  are  suddenly  alarmed,  and  from  the 
cold  and  carnal  habitude  of  years,  become,  at  once,  iii 
their  own  estimation,  with  all  their  ignorance,  saints  of 
the  first  magnitude,  who  think  of  nothing  and  speak  of 
nothing  but  religion ;  and  then  again,  the  fire  burns  out^ 
and  they  return  cold  and  comfortless  to  the  state  which 
they  vainly  imagined  they  had  for  ever  forsaken. 
Their  goodness  is  like  the  morning  cloud.  It  passeth  ra- 
pidly away. 

The  enemy  gains  much  by  this  management.  True 
Christianity  is  serious,  solemn,  ardent,  active,  unyield- 
ing, and  constant.  To  the  secure,  Satan  will  represent 
it  as  troublesome,  sullen,  ignoble,  useless,  and  unhappy. 
For  the  alarmed  sinner,  he  finds  it  necessary  to  provide 
a  substitute  for  real  religion  in  something  resembling  it, 
but  essentially  distinguished  from  it :  therefore,  he  em- 
ploys error  to  produce  confusion  of  ideas,  distraction  of 
mind,  or  false  peace,  without  removing  guilt.  Any  ex- 
citement of  affection,  which  is  not  of  a  spiritual  nature, 
is  peculiarly  suited  to  his  purposes.  If  it  pass,  in  the 
world  and  in  the  church,  for  what  is  called  a  revival  of 
religion,  so  much  the  better  for  him  who  readily  trans- 
forms himself  into  an  angel  of  light.  Satan  takes  plea- 
sure in  the  fanatic  as  well  as  in  the  formalist.     Hereby 


THE    MEANS    OF    GROWTH    IN    GRACE.  Wb 

he  not  only  makes  sure  of  his  deluded  victim,  but  also 
brings  religion  itself  into  disgrace.  A  wild  delusion  is 
contemptible  to  reflecting  minds,  and  whensoever  it  is 
identified  in  general  estimation  with  vital  religion,  as, 
alas,  it  too  frequently  is,  then,  of  course,  religion  itself 
necessarily  suffers.  Ignorant  excitement  is  awfully  dan- 
gerous. Strong  passion,  whether  from  fear  or  from 
love  of  imaginary  good,  withont  the  light  of  truth  to 
direct  its  exercise,  puts  the  sinner  under  full  sail,  and 
drives  him  to  irremediable  wo. 

Actual  godliness  is  equally  averse  from  unenlightened 
excitement  and  cold  speculation.  It  is  alike  opposed 
to  the  senseless  professions  of  the  deluded  fanatic,  and 
the  callous  calculations  of  the  hard-hearted  worldlinsf. 
It  is  a  pure  and  a  holy  flame,  from  the  celestial  fire, 
which  enlightens  with  its  rays,  and  revives  with  its 
warmth.  It  affects  powerfully  the  finer  feelings  of  the 
heart ;  it  imparts  energy  for  action  in  all  the  pious  pur- 
suits of  believers;  it  is  intelhgent  and  discreet,  pure 
and  peaceable,  and  yields  the  fruits  of  righteousness  to 
(hem  who  are  exercised  thereby.  Such  is  the  work  of  the 
Holy  Ghost  upon  the  affections  of  the  saints.  By  com- 
municating himself  as  a  living  and  abiding  principle  of 
holy  action  in  the  soul  of  man,  we  are  by  a  supernatu- 
ral influence  inclined  to  virtuous  pursuits ;  and  being  in- 
clined^ we,  of  course,  willingly,  as  well  as  certainly,  im- 
prove in  the  spiritual  life,  and  proceed  in  our  prepara- 
tion for  glory. 

3.  Divine  influence  strengthens  the  saints  for  every 
duty. 


196  THE    MEANS    OF    GROWTH    IN    GRACE. 

In  the  intellectual  world,  as  well  as  in  the  inferior 
ranks  of  animated  beings,  there  are  different  degrees  of 
power.  However  intimately  our  ideas  of  strength  are 
associated  with  physical  force,  all  languages  imply  that 
there  is  intellectual  vigour  as  well  as  muscular  or  bodily 
energy.  It  is  as  easy  to  conceive  of  the  one  as  of  the 
other,  and  to  account  for  the  one  as  for  the  other.  The 
effects  are  equally  obvious  in  both  cases.  A  strong  or 
a  weak  mind,  are  phrases  as  definite  and  intelligible,  as 
a  strong  or  a  weak  arm.  The  scriptures  too  assure  us, 
that  there  are  different  degrees  of  spiritual  strength; 
and  experience  shows  that  all  the  acts  and  exercises  of 
the  new  man  admit  of  various  degrees.  Were  it  not 
for  this,  improvement  would  be  impossible.  Spiritual 
strength  is  as  distinct  from  the  vigour  of  the  understand- 
ing, from  the  natural  force  of  any  of  our  mental  facul- 
ties, as  these  are  from  mere  muscular  power :  and  that 
strength  is  called  spiritual,  which  is  from  the  Spirit  of 
God,  acting  according  to  the  economy  of  grace,  as  the 
author  of  holiness  in  man. 

All  power  is  indeed  from  the  Lord :  For  there  is  no 
power  but  of  God.^  The  Spirit  moved  upon  the  face  of 
the  waters,  and  established  what  are  called  the  laws  of 
nature  over  the  several  elements.  The  Spirit  gave 
animation  and  energy  to  the  nerves  and  the  sinews  of 
organized  bodies :  the  flight  of  the  eagle,  the  swiftness 
of  the  roe,  and  the  impulse  of  Samson's  arm,  are  all 
from  this  source  of  power.  It  is  the  same  Spirit  of  the 
Almighty  that  giveth  us  understanding :  but  there  is  an 

*  Rom.  xiii.   1. 


THE    MEANS    OF    GROWTH    IN    GRACE.  197 

essential  difference  between  these  communications  and 
what  he  does  for  his  saints  in  making  them  to  grow  in 
grace ;  and  it  is  by  his  strengthening  them  with  might 
in  the  inner  man,  they  are  made  to  go  on  unto  perfec- 
tion. 

It  is  a  mercy  that  the  Spirit  bringeth  all  things  to  our 
remembrance,  and  places  the  object  of  pursuit  before 
us  in  his  own  divine  light :  let  us  be  grateful  for  the 
gracious  affections  he  begets  in  the  heart,  directing  the 
desire  of  our  souls  to  his  holy  name, — to  those  things 
which  are  above  in  the  paradise  of  God ;  but  let  us  re- 
member that  a  sight  of  the  good,  and  a  desire  of  enjoy- 
ing it,  would  be  unavailing,  were  we  not  enabled  to  pur- 
sue it  with  success.  Thanks  be  unto  God,  who  giveth 
us  of  his  Holy  Spirit.  This  is  our  ability :  this  is  our 
strength.  It  consists  not  in  mere  acuteness  of  percep- 
tion, in  mere  ardour  of  desire,  or  in  the  intensity  of  my 
grief,  my  joy,  or  my  love.  I  speak  not  of  mere  natural 
ability^  or  mere  moral  ability ;  but  of  a  power  distinct 
from  both,  and  superior  to  both — The  power  of  the 
Holy  Ghost,  sanctifying  both  my  nature  and  my  morals. 
It  is  in  the  strength  of  grace  promised  and  communi- 
cated that  believers  travel  to  the  celestial  mansions.  / 
will  go  in  the  strength  of  the  Lord  God.  It  is  God  that 
girdeth  me  with  strength,  and  maketh  my  ivay  perfect. 

CONCLUSION. 

It  is  for  you,  brethren,  as  well  as  for  me,  to  make  the 
application  of  this  discourse.  Knowing  that  it  is  the 
Spirit  of  God  who  applies  divine  grace  effectually  to 


198       THE  MEANS  OF  GROWTH  IN  GRACE. 

the  soul,  we  behove  to  depend  upon  him  at  all  times, 
and  to  solicit  hira  when  we  meet  together  at  the  public 
ordinances  for  his  blessing  on  the  teacher  and  the 
taught.  We  all  have  an  interest  in  this  direction — 
"  Grow  in  grace." 

While  it  implies,  that  they  who  are  still  in  their  sins, 
are  incapable  of  growth,  find  that  all  who  have  grace 
have  ample  room  for  improvement  in  religion,  it  evi- 
dently requires  of  us  all,  to  use  with  care  and  constancy 
those  means  which  are  provided  for  our  advancement 
to  the  perfection  of  the  saints.  The  means,  which  we 
have  pointed  out  to  you  in  this  discourse,  are  worthy  of 
regard :  the  ordinances  are  of  God :  the  reasonings  and 
reflections  correspond  with  his  declarations,  and  your 
own  character  and  condition :  The  influences  of  the 
Spirit  are  promised,  and  procured,  and  communicated ; 
and  in  the  whole  economy,  grace  reigns  through  righte- 
ousness unto  everlasting  life  by  Jesus  Christ  our  Lord, 
My  concluding  remarks  are  predicated  upon  the  Chris- 
tian experience  of  those  whom  I  now  address.  I  hope 
I  am  not  deceived  in  you,  while  I  take  for  granted  your 
gracious  state,  and  speak  unto  you  as  believers,  the  be- 
loved of  the  Lord. 

1.  I  observe,  from  my  text,  that  there  are  different 
degrees  of  gracious  attainments,  and  I  urge  upon  all 
ranks  the  duty  of  further  progress — "  Grow  in  grace." 
Moses  w^as  instructed,  when  he  cried  unto  the  Lord 
for  the  descendants  of  Abraham,  to  urge  them  to  go  on 
in  their  journey.  Pressed  by  the  pursuing  Egyptians, 
and  opposed  in  their  progress  by  the  waters  of  the  Red 


THE  MEANS  OF  GROWTH  IN  GRACE.       199 

Sea,  the  people  were  sore  afraid :  A7id  the  Lord  spake 
unto  Moses^  sayings  "  Speak  unto  the  children  of  Israel^ 
that  they  go  forward."  So  say  I  unto  you;  Awake, 
arise,  this  is  not  your  rest.  Before  you  is  the  prize.  It 
is  God  that  calls  upon  you — your  own,  your  fathers'  God. 
Lo !  He  stands  on  high  in  light  and  in  righteousness^ 
looking  down  in  compassion  on  the  company  of  pilgrims ; 
and  graciously  inviting  them  to  lay  aside  every  weight, 
that  they  may  the  better  run  the  race  that  is  set  before 
them.  His  presence  is  encouraging,  and  therefore  are 
you  assembled  that  you  may  go  on  together  to  the  place 
of  your  final  abode. 

Take  a  view  of  the  varieties  of  character  and  gra- 
cious attainments  that  are  found  among  you :  not  for  the 
purposes  of  discord,  of  pretension,  or  of  pride  of  su- 
periority; but  with  gratitude  to  the  Sovereign  disposer 
of  every  event,  and  with  design  to  be  helpers  of  one 
another  in  your  progress.  The  least  of  you  that  be- 
lieve, has  more  than  he  merited ;  the  best,  has  nothing 
whereof  to  be  vain ;  all  have  reason  to  mourn  over  im- 
perfections, and  to  rejoice  that  your  sufficiency  is  of 
God.  Hand  in  hand,  the  young  and  the  old,  the  feeble 
and  the  strong,  the  unlearned  and  the  scholar,  the  ncAv 
recruit  and  the  veteran,  march  to  the  place  of  conquest 
and  triumph.  The  trumpet  blows,  the  people  hear. 
"  The  Breaker  is  come  up  before  them :  they  have 
broken  up,  and  have  passed  through  the  gate,  and  the 
Lord  on  the  head  of  them.  Blessed  is  the  people  that 
know  the  joyful  sound :  they  shall  walk,  O  Lord,  in  the 
light  of  thy  countenance.' 


9'# 


^  Micah  ii.  13.    Psa.  IxTisix,  15 


200  THE    MEANS    OF    GROWTH    IN    GRACE. 

2.  Be  not  discouraged,  although  your  progress  in  re- 
ligion is  neither  as  uniform  nor  as  mpid  as  you  first  ex- 
pected it  should  actually  prove. 

Every  Christian  has  many  changes  in  his  own  spiritual 
lot ;  and  those  changes  are  not  always  agreeable  to  his 
feelings  or  his  expectations.  We  know  most  assuredly, 
that  all  things  shall  work  together  for  our  good ;  but 
we  do  not  previously  know,  what  method  our  heavenly 
Father  will  take  in  relation  to  our  numerous  concerns 
in  order  to  produce  this  effect.  That  religion  itself  is  a 
source  of  happiness,  we  will  not  cease  to  believe ;  for 
wisdom's  ways  are  pleasantness,  and  all  her  paths  are 
peace;  but  in  consequence  of  our  personal  imperfec- 
tions and  transgressions,  and  our  relation  to  a  sinful 
world,  our  very  piety  may  become  the  occasion  of  trou- 
ble and  sorrow.  There  are  seasons  in  your  life,  in  which 
there  is  need  that  ye  be  in  heaviness  through  manifold 
temptations. 

Among  the  numerous  trials  which  afflict  the  saints, 
none  appear  more  alarming  than  those  which  indicate  a 
decline  of  their  spirituality :  and  there  is  on  this  quar- 
ter great  reason  of  deep  concern.  In  all  cases  of  de- 
clension, there  is  something  to  blame  on  our  part;  and 
there  is  evident  diminution  of  our  usefulness  to  others ; 
there  is  offence  against  God,  and  consequent  ground 
for  our  apprehension  of  his  indignation.  It  is,  more- 
over, the  case,  that  many  professors  who  were  once  con- 
fident of  their  own  religion,  and  who  were  in  the  esti- 
mation of  others  truly  religious,  have,  by  gradual  or 
sudden  declension,  lost  that  which  they  appeared  to 
have  had,  and  so  made  it  manifest  to  all  that  they  were 


THE    MEANS    OF    GROWTH    IN    GRACE.  201 

not  true  Christians.  Such  considerations  ought  to  hum- 
ble us  when  it  is  evident  that  we  are  not  growing  in 
grace ;  they  must  humble  the  saints  when  they  are  made 
sensible  of  personal  decay;  but  they  often  alarm  the 
pious,  perhaps  to  renewal  of  strength,  perhaps  to  de- 
spondence approaching  despair. 

This  last,  is  the  most  painful  condition  in  which  pious 
men  can  be  placed.  Against  it  I  would  have  you  guard 
with  caution.  It  is  a  bitter  draught  of  itself;  and  it 
renders  all  other  troubles  with  which  it  may  be  your  lot 
to  be  visited,  doubly  painfuL  It  induces  melancholy, 
augments  bodily  infirmity,  and  renders  its  sleepless  vic- 
tim unfit  for  exertion.  Wipe  away  your  tears,  ye  sons 
of  sorrow,  for  the  gospel  has  provided  a  remedy.  The 
cure  is  not  in  yourselves :  ye  have  sinned,  and  merit  the 
indignation  of  the  Lord.  But  there  is  a  remedy,  Lo, 
the  Mediator  is  your  advocate.  He  is  your  Lord  and 
your  Brother.  He  delights  in  employment:  and  he 
calls  to  him  the  wearied  and  the  heavy  laden.  Are  you 
guilty  of  sloth,  of  ingratitude,  of  negligence  ?  Are  you 
idle  in  his  sanctuary,  cold  in  your  affections,  slow  in  your 
progress,  or  rather  retrograde  in  your  motions  ?  Then 
you  have  the  greater  need  of  his  aid  who  is  able  to  save 
to  the  uttermost.  Come  to  him  at  his  invitation.  The 
urgency  of  your  case  should  be  with  you  an  argument 
to  come  without  delay :  the  greatness  of  your  crimi- 
nahty  is  no  reason  for  his  denying  his  salvation ;  but  on 
the  contrary  his  glory  is  the  more  conspicuous,  because 
his  mercy  is  the  better  displayed  in  pardoning  the  ini- 
quity which  is  very  great.  He  is  rich  in  mercy;  his 
blood  cleanseth  from  all  sin.     I  repeat  it,  Christians,  al* 

27 


202       THE  MEANS  OF  GROWTH  IN  GRACE. 

though  you  have  lingered  too  long,  although  you  have 
been  overcome  by  temptations,  although  you  have  not 
hitherto  made  the  expected  progress  in  zeal,  in  useful- 
ness, in  patience,  and  in  heavenly-mindedness ;  although 
you  are  faint  and  without  the  wished-for  strength,  he  is 
at  hand  to  help  you.  He  is  a  Father  and  a  Friend, 
"  God  is  our  refuge  and  our  strength,  a  very  present 
help  in  trouble ;  therefore  will  we  not  fear  though  the 
earth  be  removed.  He  giveth  power  to  the  faint;  and 
to  them  that  have  no  might  he  increaseth  strength. 
Even  the  youth  shall  faint  and  be  weary,  and  the  young 
men  shall  utterly  fall :  but  they  that  wait  on  the  Lord 
shall  renew  their  strength ;  they  shall  mount  up  with 
wings  as  eagles ;  they  shall  run  and  not  be  weary,  and 
they  shall  walk  and  not  faint."*     Amen. 

^  Psa.  xlvi.  1,  2.     Isa.  xl.  29—3  L 


^ 


ASSURANCE  OF  A  SAVING  INTEREST  IN 
CHRIST, 


SERMON  VI, 


1  John  iii.  19 „.,jind  hereby  we  know  that  we  are  of  (he 
truths  and  shall  assure  our  hearts  before  him, 

JlT  may  with  truth  be  said  of  unfounded  confidence  in 
matters  of  reHgion,  as  the  daughters  of  Israel  said  of 
the  son  of  Jesse  in  their  songs,  "  David  has  killed  his 
tens  of  thousands."  Numerous  beyond  calculation  are 
the  victims  of  a  deceitful  hope  of  future  salvation.  Very 
few  of  those  who  think  at  all  of  the  world  to  come, 
have  gone  down  to  the  grave  in  despair  of  happiness ; 
and  but  comparatively  a  small  number  of  those  wha 
hear  the  gospel,  have  really  believed  to  the  saving  of 
the  soul :  the  remainder  perish  with  delusive  expecta- 
tions. Many  are  called^  but  few  are  chosen.  Strait  is  the 
gate^  and  narrow  is  the  way  which  leadeth  unto  life^  and 
few  there  be  that  fold  it ;  for  wide  is  the  gate.,  and  broad  is 
the  way  that  leadeth  to  destruction.,  and  many  there  be  which 
o'o  in  thereat. 


204  ASSURANCE    OF    A    SAVING 

It  is  lamentable,  that  there  should  prevail  among  men? 
both  within  and  without  the  pale  of  the  Christian 
church,  so  much  unreasonable  confidence,  as  it  regards 
the  future  state  of  their  immortal  souls.  Strange  as  it 
may  appear,  when  the  fact  is  at  first  presented  to  view, 
there  are  many  people,  in  other  things  intelligent 
and  prudent,  who  are  conscious  that  they  are  not  suffi- 
ciently religious  to  make  a  public  profession  of  Chris- 
tianity; who  acknowledge  that  they  are  not  fit  to  join 
in  a  visible  communion  with  men  who  are  very  far  from 
perfection:  and  yet,  with  such  consciousness  and  ac- 
knowledgments, they  flatter  themselves  that  they  are  in; 
quite  a  fair  way  to  enter  at  death  into  heaven ;  to  be 
admitted  by  a  holy  God  to  the  communion  of  angels  f 
and  settled  in  the  incorruptible  inheritance,  in  fellow- 
ship with  the  spirits  of  just  men  made  perfect.  It  is 
remarkable  that  so  many  acute  and  inquiring  minds, 
should  bestow  so  little  consideration  upon  the  most  im- 
portant and  interesting  subjects,  while  they  are  alive^ 
feelingly  and  jealously  alive  to  the  concerns  of  country, 
of  personal  interest  and  reputation,  yea,  of  party  and 
of  prejudice. 

It  is  a  pity,  too,  that  among  the  few  who  live  godly 
in  Christ  Jesus,  there  should  be  found  any  who,  from 
ignorance  of  their  own  gracious  state,  or  negligence  of 
their  high  calling,  deprive  themselves  of  the  consola- 
tions of  the  Christian's  hope.  To  awaken,  from  their 
deceitful  dreams,  those  who  are  slumbering  in  false  se- 
curity ;  to  conduct  to  a  sight  of  their  personal  safety, 
those  believers  in  Jesus  Christ  who  are  afflicted  with 
doubts  and  fears,  is  a  duty,  at  which  the  pastor  must 


INTEREST    IN    CHRIST.  205 

aim,  however  difficult  it  may  be  to  accomplish.  After 
having  described  the  nature  and  progress  of  true 
RELIGION  in  the  soul,  I  have  thought  it  might  be  well 
to  exhibit  those  principles  upon  which  my  hearers 
should  try  their  own  Christian  character.  With  thi^ 
view,  the  text  is  selected. 

The  venerable  apostle  furnishes  in  this  epistle  the 
professed  Christian  with  the  proper  criterion  of  his  de- 
votional exercises.  In  his  Gospel,  he  has  exhibited  the 
most  sublime  doctrines  of  the  evangelical  system;  in 
the  Apocalypse  he  has  given  us  an  outline  of  the  pros- 
pective history  of  Christianity  as  it  affects  the  great  con- 
cerns of  society :  and  in  his  Epistles  he  furnishes  us  with 
a  fine  and  discrirninating  view  of  personal  godliness. 
Pure  friendship,  upon  Christian  principles,  tender,  en- 
lightened, and  constant,  appears  in  the  last  two  ad- 
dressed to  individuals.  In  this,  a  general  epistle  to  the 
churches  of  Christ,  he  happily  interweaves,  with  the 
doctrines  of  grace,  and  the  purest  morality,  a  descrip- 
tion of  the  principal  effects  of  experimental  religion 
among  all  ranks.  John  the  Divine  outlived  the  rest  of 
the  apostles  of  our  Lord ;  and  peculiarly  felt  a  parent- 
al  affection  for  all  the  scattered  churches  and  their  se- 
veral members.  He  had  lived  long  enough  to  see  many 
instances  of  apostacy  and  hypocrisy ;  and  much  decay 
of  spirituality  in  some  men  of  undoubted  piety.  His 
furrowed  brow  and  his  silvered  locks  betokened  the 
many  years  which  had  passed  over  him  in  his  ministry  r- 
and  before  he  departs  from  the  world,  he  strives  to  leave 
as  a  legacy  with  his  children,  a  practical  work  by  which 


206  AS&URAi\CE    OF    A    SAVING 

they  may  ascertain  their  own  religious  state.  Referring 
to  some  distinguishing  traits  of  Christian  character  which 
he  had  previously  drawn,  he  adds,  in  my  text,  hereby  we 
Jcnoiv  that  ive  are  of  the  truths  and  shall  assure  our  hearts 
before  him. 

True  Christians  have  the  means  of  assuring  them- 
selves that  they  are  in  a  state  of  grace,  and  shall  obtain 
eternal  life — There  are  certain  principles  to  be  under- 
stood and  admitted  in  all  accurate  examinations  of  our 
own  religious  state — Some  practical  directions  are  sug- 
gested by  this  subject. 

In  making  these  assertions,  brethren,  I  lay  the  plan 
of  this  discourse  before  you.  I  entreat  your  attention 
to  every  part  of  the  discussion ;  and  I  hope,  through 
divine  aid,  that  I  shall  be  enabled  to  make  this  interest- 
ing subject  plain  to  every  capacity.- 

I.  True  Christians  have  the  means  of  assurance. 
The  truth  of  this  assertion  is  sufficiently  obvious  from 
the  text;  for  if  the  attainment  were  impossible,  there 
could  be  no  pi'opriety  in  pointing  it  out  as  within  our 
reach:  on  the  contrary,  the  inspired  writer  refers  to  the 
means,  and  affirms  that  both  he  and  others  have  suc- 
ceeded in  the  use  of  them — "  Hereby  we  knoiv  that  we 
are  of  the  truth."  Other  parts  of  scripture  also  attest 
this  doctrine;  reasoning  from  the  nature  of  the  case 
makes  the  opposite  opinion  appear  to  be  absurd ;  and 
facts  are  on  record  to  show  that  many  have  been  in  pos- 
session of  the  assurance  of  their  personal  salvation. 


INTEREST    IN    CHRIST.  20? 

1.  Let  US  examine  the  text,  and  explain  its  meaning. 
We  are  of  the  truth.  The  "  truth"  spoken  of  is  reli- 
gious truth — the  true  reUgion.  There  are,  it  is  grant- 
ed, many  other  sorts  of  truth ;  but  this  alone  is  the  sub- 
ject of  consideration  in  the  case  before  us.  Truth,  in 
the  abstract,  signifies  an  agreement  between  any  object 
and  our  idea  of  it.  "  There  is  a  truth  in  every  art  and 
science.  There  is  a  truth  in  the  art  of  rising  in  the 
world ;  a  certain  choice  of  means,  a  certain  dexterous 
application  of  circumstances,  a  certain  promptitude  at 
seizing  an  opportunity.  In  like  manner,  there  is  a  truth 
in  the  sciences.  A  mathematician  racks  his  invention, 
spends  whole  nights  and  days,  suspends  the  most  lawful 
pleasures,  and  the  most  natural  inclinations,  to  find  the 
solution  of  a  problem  in  a  relation  of  figures,  in  a  com- 
bination of  numbers."*  This  is  not  the  truth  of  which 
the  apostle  John  writes  to  Christians.  He  treats  of 
Christian  truth.  He  refers  to  that  truth  which  is  origin- 
ally in  the  eternal  God,  which  is  revealed  in  the  Lord 
Jesus  Christ,  which  is  applied  to  the  mind  of  man  by 
the  Holy  Ghost,  and  which  is  experienced  in  the  re- 
newed hearts  of  the  children  of  adoption.  He  treats 
of  that  religion  which  is  agreeable  in  doctrine,  in  ordi- 
nances, in  sentiment,  and  in  conversation  to  the  word  of 
God.  Of  this  he  spake,  when  he  said,  I  have  no  greater 
joy  than  to  hear  that  my  children  walk  in  truth,  '  To  be' 
of  this  truth,  is  to  be  in  fact  believers  in  it,  professors 
of  it,  and  subjects  of  its  experimental  power — to  be 
truly  religious.  To  know  that  we  are  of  the  truth — is  to 
know  that  we  are  Christians.     It  is  to  be  assured  that 

*  SauMs  Price  op  Truth. 


208  ASSURANCE    OF    A    SAVING 

we  are  ourselves  personally  pious — that  we  are  rege- 
nerated, that  we  have  faith,  that  we  are  saints.  Thus, 
we  shall  assure  our  hearts  before  him.  This  additional  as- 
sertion corroborates  our  interpretation  of  the  former. 
Christians,  who  know  that  they  are  true  Christians,  are 
persuaded  of  the  fact.  Their  hearts  are  confident  upon 
the  subject.  Even  before  God,  that  cannot  be  imposed 
upon  by  human  pretensions,  they  are  free  from  doubt, 
and  assert  without  hesitation  what  they  absolutely 
know  to  be  true.  It  is  not  a  faint  hope;  it  is  not  a 
mere  conjecture ;  it  is  not  even  a  strong  probability.  It 
is  consciousness,  it  is  knowledge,  it  is  assurance  of  heart 
before  the  Lord. 

This  assurance  of  "  being  of  the  truth"  is  the  same 
with  "  the  assurance  of  grace  and  salvation."*  It  is  the 
certain  knowledge  we  have  of  the  reality  of  our  piety, 
of  our  having  an  actual  interest  at  the  time  in  the  grace 
of  our  Lord  Jesus  Christ.  It  is  a  conviction  by  evi- 
dence— hereby  we  know  that  we  are  of  the  truth. 
Whereby,  will  you  ask,  do  we  attain  to  this  knowledge, 
to  such  assurance  "^  The  question  is  reasonable.  It  has 
been  anticipated ;  and  the  reply  is  given,  by  inspiration 
of  the  Almighty,  in  the  context.  "  Hereby  we  know," 
by  the  exercise  of  gracious  affections.  Of  our  own 
mental  operations  we  are  conscious.  There  are  mental 
exercises,  truly  and  peculiarly  spiritual,  gracious,  holy. 
We  are  conscious  of  these  exercises;  and  hence  our 
knowledge  and  assurance.  We  have  the  witness  within 
us.     Evangelical   affection  is  our  evidence.     Love  of 

*  Westminster  Confession  of  Faith,  chap,  xviii. 


INTEREST    IN    CHRIST. 


209 


holiness,  verses  7  and  10:  Love  of  the  brethren,  verse 
14:  the  iove  of  God,  verse  17  :  Hereby  wc  know  thai 
we  are  of  the  truth.  This  love  is  sincere,  ardent,  and 
active  in  beneficence — Let  us  not  love  in  word,  neither  in 
tongue  ;  hut  in  deed  and  in  truth.  When  we  know  that  we 
have  true  holiness,  we  know  that  we  have  a  saving  in- 
terest in  Christ.  Sanctification  is  the  only  satisfactory 
evidence  of  personal  religion;  it  is  the  only  true  evi- 
dence of  our  assurance  of  heart  before  God,  that  we 
are  in  a  state  of  grace.  Hereby^  the  Spirit  himself  bear- 
eth  witness  whh  our  spirits  that  w^e  are  the  children  of 
God.  It  is  the  work  of  the  Holy  Spirit  bearing  wit- 
ness; it  is  the  w^ork  within  us  of  which  our  own  spirits 
are  conscious :  and  both  the  spirit  of  man  and  the  Spi- 
rit of  God  bear  testimony  together  to  assure  our  hearts 
before  him.  It  is  evident,  therefore,  from  the  text,  that 
assurance  of  salvation  is  attainable  in  this  life. 

The  doctrine  of  assurance  of  personal  salvation  does 
not  depend  entirely  for  its  support  upon  this  part  of  di- 
vine revelation.  Other  portions  of  the  sacred  volume 
may  readily  be  cited  in  its  support.  Cold  and  comfort- 
less is  the  creed  which  excludes  this  principle,  by  cast- 
ing the  mantle  of  uncertainty  over  all  the  religious  ex- 
ercises of  the  children  of  men.  It  is  a  happy  considera- 
tion for  the  benevolent  mind,  that  however  prevalent 
this  gloomy  faith,  which  never  warrants  the  full  assu- 
rance of  the  hope  of  salvation,  it  is  not  scriptural.  We 
therefore  so  run^  not  as  uncertainly  ;  so  fight  we^  not  as  om 
that  beateth  the  air. 

Let  us  accordingly  proceed, 

2a 


210  ASSURANCE    OF    A    SAVIKG 

2.  To  prove  from  other  parts  of  scripture,  that  as- 
riurance  of  salvation  is  attainable  in  the  present  world. 

Did  tlie  title  to  heavenly  felicity  depend  upon  our 
own  merit,  it  could  never  be  infallibly  secured ;  because 
that  merit  is  confessedly  incomplete,  and  demonstrably 
inadequate — By  the  deeds  of  the  laiv  no  flesh  shcdl  be  jus- 
tified. Did  even  our  belief  in  the  perpetuity  of  grac® 
in  the  soul,  depend  upon  our  good  opinion  of  human  re- 
solution and  streno^th,  we  never  could  '*  make  our  call- 
ing  and  election  sure ;"  for  human  resolution  and  cre- 
ated strength  are  certainly  liable  to  change  and  decay ; 
and  besides,  an  experiment  has  already  been  made  upon 
the  stability  of  the  creature  in  the  case  of  man  and  an- 
gels, in  the  case  of  Adam  and  of  Lucifer,  and,  in  both,  it 
has  failed.  We  are  not,  therefore,  surprised  that  those 
who  build  their  hope  on  their  own  personal  virtue,  how- 
ever acquired,  should  also  hold  the  opinion  that  assu- 
rance is  not  attainable,  and  that  regenerate  men  may 
"  fall  away"  into  eternal  perdition.  These  ideas  are 
not  only  consistent  with  their  other  ideas ;  but  are  ab- 
solutely inseparable  from  the  legal  scheme  of  justifica- 
tion, although  utterly  inconsistent  with  evangelical  doc- 
trine. They,  therefore,  who  depend  upon  unchange- 
able goodness  and  almighty  mercy  for  their  salvation,, 
require  only  a  declaration  from  God,  that  certain  quali- 
ties being  once  possessed  shall  always  be  possessed^ 
and  that  heavenly  enjoyment  shall  at  last  be  the  portion 
of  all  who  in  fact  possess  these  qualities. 

Declarations  plain  and  positive  to  this  amount  are 
given  freely  in  the  word  of  God :  and  those  sanctified 


INTEREST    IN    CHRIST.  211 

men,  who  are  conscious  that  they  possess  themselves 
ihose  spuitual  qualities  which  are  specified  in  such  de- 
clarations, must  thereby  assure  their  hearts  before  the 
Lord.  To  this  very  end,  the  Redeemer  opened  his 
mouth,  and  taught  them,  saying,  "  Blessed  are  the  poor  in 
spirit:  for  theirs  is  the  kingdom  of  heaven.  Blessed 
are  they  that  mourn:  for  they  shall  be  comforted. 
Blessed  are  the  meek :  for  they  shall  inherit  the  earth. 
Blessed  are  they  which  do  hunger  and  thirst  after 
righteousness :  for  they  shall  be  filled.  Blessed  are 
the  merciful :  for  they  shall  obtain  mercy.  Blessed  are 
the  pure  in  heart :  for  they  shall  see  God. 


11% 


These  benedictions  were  pronounced,  by  the  Lord  of 
righteousness,  upon  his  disciples;  the  beatitudes  belong 
exclusively  to  actual  saints.  To  them  only  could  he 
say  with  truth,  '•Rejoice  and  be  exceeding  glad;  for 

*  It  will  not  be  cleni*  d,  by  any  one,  that  the  blessings  pro- 
jiouaced  in  the  memorable  sermon  on  the  mount,  all  imply  ever- 
lasting life.  The  character  described  in  each  declaration  certainly 
includes  spiritual  life,  or  true  religion;  and  the  promise  as  certain- 
ly includes  happiness  in  heaven.  On  this  account  the  persons  de- 
scribed are  already  called  happy  or  blessed.  They  have  that  Hie 
and  that  holiness,  which  shall  be  certainly  made  perfect.  The 
word  employed  so  often  and  apj)ropriately  by  our  Saviour,  con- 
veys this  idea:  It  is  fcacKcc^toi,  " from  f^x  or  jm,^,  not,  and  xjjf,  fate  or 
death;  intimating  that  such  persons  were  endued  with  immortali- 
ty."    Clarke's  Notes. 

The  dififerent  shades  of  Christian  character  are  brought  to  view ; 
an  appropriate  promise  is  made  to  each ;  and  since  every  one  of 
them  belongs  to  vital  godliness,  they  are  all  pronounced  blessed^ 
'tM6K»poi — exempted  from  the  second  death. 


212  ASSURANCE    OF    A    SAVING 

great  is  your  reward  in  heaven.  Ye  are  the  salt  of  the 
earth.  Ye  are  the  hght  of  the  world."*  To  them,  of 
course,  he  gives  assurance  of  happiness  everlasting.  And 
is  not  that  attainable  which  Christ  himself  bestows  ? 

The  first  ministers  of  the  New  Testament,  directed 
by  the  Holy  Spirit,  urge  affectionately  upon  Christians 
the  duty  of  exercising  the  assurance  of  salvation,  and 
so  recommend  it  as  a  gracious  attainment  in  the  church 
of  God.  The  apostle  Peter  may  be  introduced  as 
speaking  for  all  his  associates.  "  Brethren,  give  dili- 
gence to  make  your  calling  and  deletion  sure ;  for  if  ye 
do  these  things,  ye  shall  never  fall :  for  so  an  entrance 
shall  be  ministered  unto  you  abundantly  into  the  ever- 
lasting kingdom  of  our  Lord  and  Saviour  Jesus  Christ."t 
The  exhortation  is  addressed  to  them  that  have  obtained 
precious  faith  through  the  righteousness  of  God  our  Sa- 
viour, They  are  directed  to  go  on  making  higher  at- 
tainments in  all  things  that  pertain  to  life  and  godliness; 
and  they  are  informed  that  by  so  doing  they  shall  not 

*  Matt.  V.  12—14. 

t  2  Pet,  i.  10,  1 1.  Give  diiigence  to  make  sure,  your  calling  and 
election — Strive  to  obtain  certain  knowledge  of  the  fact.  You 
have  the  rt'eans  of  verifying  it,  in  your  sanctitication.  The  tree  is 
known  hy  its  fri^it.  This  is  undoubtedly  the  import  of  the  words 
7r6ieo-6on  j^el^xiotv.  Make  firm  or  curiam— confirm  it  to  your  satis- 
f.jition.  I  he  fact  of  their  eiffctuai  calling  was  alr^^ady  certain  ; 
for  they  had  j)recious  ftith:  their  election  was  certain  independ- 
ently of  any  act  of  their  own.  Indeed,  both  theircalling  and  elec- 
tion were  of  the  grace  of  God.  and  not  dependent  on  their  sanc- 
tification  ;  but  their  sanctification  confirmed  and  verified  the  fact  t©^ 
themselves.     It  gave  them  assurance  of  eternal  life. 


■*  kXTEREST    IN    CHRIST.  213 

fall,  but  have  a  certain  admission  into  the  everlasting 
kino'doiii  of  God  in  heaven.  Proi^ress  in  sanctlfication 
makes  It  not  only  apparent,  but  sure,  that  they  who  give 
such  diligence  are  called  effectually  by  divine  grace, 
and  of  course  confirms  the  fact  of  their  predestination 
or  election  to  eternal  happiness :  for  whom  he  did  pre- 
destinate^ them  he  also  called ;  whom  he  called^  them  he  also 
justified ;  whom  he  justified^  them  he  also  glorified.  This 
direction  is  of  the  same  nature  with  the  exhortation  of 
the  apostle  Paul  to  tiie  Hebrews,  chap.  vi.  (1.  And 
Ave  desire  that  every  one  of  you  do  show  the  same  di- 
ligence to  the  full  assurance  of  hope  unto  the  end: 
And  either  of  them  renders  it  sufficiently  manifest  that 
the  Christian  religion  supplies  believers  with  the  means 
of  assuring  their  own  hearts  of  their  present  piety  and 
future  safety. 

3.  The  contrary  opinion  leads  to  absurdity. 

There  is  no  truth  more  frequently  or  more  clearly 
revealed  in  the  book  of  God,  than  that  believers  shall 
certainly  be  made  perfect  and  happy  in  heaven.  On 
this  subject,  the  most  positive  assertions  are  used  by 
him  who  cannot  lie — He  that  believeth  shall  be  saved :  be- 
lieve in  the  Lord  Jesus  Christ  and  thou  shalt  be  saved:  I 
am  the  resurrection  and  the  life :  he  that  believeth  in  7ne^ 
though  he  were  dead,  yet  shall  he  live;  ^/ind  whosoever  livetk 
and  believeth  in  me  shall  never  die.  It  is  manifestly  the 
design  of  such  express  assertions,  to  convey  to  the  in- 
telligent mind,  a  certain  assurance  that  the  believer 
j^hall  enjoy  salvation ;  and,  therefore,  the  doctrine  which 
denies  the  possibility  of  reaching  to  such  assurance 


214  ASSURANCE    OF    A    SAVING 

must  appear  absurd.  If  it  be  not  a  fact  that  every  true 
believer  shall  be  saved,  whj  should  it  be  so  often,  why 
should  it  be  once  affirmed  ?  and  if  it  be  impossible,  with 
and  without  divine  aid,  to  ascertahi  true  faith,  it  is  en- 
tirely useless  to  engage  in  self-examination,  or  to  invite 
us  to  draw  near  to  God  with  a  true  heart  and  in  full  as- 
surance. The  Christian  religion  contains  in  itself  no 
absurdities;  and  we  are  compelled  to  admit  that  it  pro- 
vides for  the  saints  sufficient  means  of  knowing  that  they 
are  "  heirs  of  God." 

4.  We  have  many  instances  of  such  attainments,  in 
the  history  of  the  personal  experience  of  the  pious. 

Upon  the  experience  of  the  godly  I  might  rest  the 
argument.  This  evidence  is  abundant;  it  is  perspicu- 
ous ;  it  is  adapted  to  our  own  feehngs ;  and  it  is  always 
at  hand  while  we  read  the  scriptures  and  reflect  upon 
their  contents.  It  is  not  to  the  experience  of  men  who 
may  possibly  deceive  you  by  false  representations,  rela- 
ting what  they  never  saw  or  felt :  it  is  not  a  romantic 
tale,  composed  ingeniously  in  order  to  please  or  amuse ; 
a  tale  partial  in  its  statements,  exaggerated  in  its  asser- 
tions, or  embellished  by  hyperbolical  metaphor,  the  sug- 
gestion of  a  morbid  fancy :  it  is  the  experience  of  men 
whose  personal  piety  is  attested  by  the  omniscient  God; 
and  whose  expressions,  in  declaring  it,  are  all  guided  by 
inspiration  of  the  Holy  Ghost.  It  is  to  the  scriptural 
experience  we  refer  you  for  proof  and  for  example. 
The  saints  described  in  divine  revelation,  were  in  the 
habit    of   exercising    "  the    assurance    of  salvation.'' 


INTEREST    IN    CHRIST.  21/> 

Those  expressions,  which  are  descriptive  of  the  pious 
sentiments  of  behevers  on  this  interesting  subject* 
and  not  hmited  in  their  use  to  favoured  or  distinguished 
individuals,  are  enough  to  show,  that  the  conviction  is 
common  to  a  great  many,  and  that  it  proceeds  upon 
the  principle  of  the  true  rehgion,  without  being  de- 
pendent upon  any  special  revelation  to  a  single  per- 
son under  peculiar  circumstances.  Such  is  toe  case,  in 
a  very  remarkable  manner,  with  the  language  of  modest 
confidence  and  affectionate  trust  ascribed  to  the  church, 
in  her  collective  character,  by  the  writer  of  that  fine 
dramatic  poem,  called  the  song  of  songs.  ^^  I  sat 
down  under  his  shadow  with  great  delight,  and  his  fruit 
was  sweet  to  my  taste.  He  brought  me  to  the  ban- 
queting-house,  and  his  banner  over  me  was  love.  His 
left  hand  is  under  my  head,  and  his  right  hand  doth 
embrace  me.  My  beloved  is  mine,  and  I  am  his ;  I  am 
my  beloved's,  and  his  desire  is  towards  me.  This  is 
my  beloved,  and  this  is  my  friend,  O  daugliters  of  Je- 
rusalem." In  the  book  of  Psalms  too,  the  experience 
of  the  saints  is  represented  in  all  its  changes ;  and  the 
language  of  full  assurance  is  frequently  put  in  the 
mouth  of  the  children  of  Zion.  "  Thou  art  my  hope. 
O  Lord  God:  thou  art  my  trust  from  my  youth.  J 
will  hope  continually,  and  will  yet  praise  thee  more  and 
more.  Yea,  though  I  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil,  for  thou  art  with 
me ;  thy  rod  and  thy  staff,  they  comfort  me.  Surely, 
goodness  and  mercy  shall  follow  me  all  the  days  of  my 
life:  and  I  will  dwell  in  the  house  of  the  Lord  for  ever. 
Thou  shalt  2:uide  me  with  thv  counsel,  and  afterwards 
receive  me  to  glory.'' 


216  ASSURANCE    OF    A    SAVING 

If  it  be  possible  that  any  doubt  should  yet  remain,  I 
beseech  you,  my  hearers,  to  attend  to  the  words  of  Job. 
You  will  admit  that  he  spoke  the  language  of  assurance 
in  the  midst  of  his  afflictions.  Yea,  while  he  felt  the 
terrors  of  the  Almighty,  fencing  up  his  ways^  and  setting 
darkness  in  his  paths  ;  ivhen  his  kinsfolks  failed^  and  his 
familiar  friends  had  forgotten  him  ;  when  the  maids  of  his 
house  counted  him  for  a  stranger^  and  his  servants  answer- 
ed not  to  his  call ;  when  his  breath  had  become  strange  to 
his  very  wife^  though  he  entreated  her  for  the  childrcn\^ 
sake  of  his  oivn  body^  even  then,  he  said,  "  I  know  thai 
my  Redeemer  liveth,  and  that  he  shall  stand  at  the  lat- 
ter day  upon  the  earth :  and  though  after  my  skin 
w^orms  destroy  this  body,  yet  in  my  flesh  shall  I  see 
God."  Job  was  persuaded  of  his  salvation :  for  the 
root  of  the  matter  was  found  in  him. 

David,  the  son  of  Jesse,  was  long  subjected  to  trou- 
ble and  sorrow.  Hunted  like  a  roe  of  the  forest,  and 
exposed  without  shelter  to  the  mountain  storm,  he  lifted 
up  his  eyes  to  the  place  on  high  where  his  Father  and 
his  God  hath  established  his  throne ;  and  he  felt  and 
expressed  a  confident  persuasion  of  being  himself  ad- 
mitted to  the  celestial  city.  "  Arise,  O  Lord ;  disap- 
point the  wicked ;  deliver  my  soul.  As  for  me,  I  will 
behold  thy  face  in  righteousness:  I  shall  be  satisfied 
when  I  awake  with  thy  likeness."  Indeed,  pious 
men  whose  names  are  mentioned  in  sacred  history, 
knew  as  did  Isaiah  the  prophet,  that  assurance  of 
salvation  is  attainable  in  this  life :  they  knew  that  the 
work  of  righteousness  is  peace  ;  and  the  effect  of  righteous- 
ness qxdetness  and,  assurance  for  ever. 


LNTEREST    Ii\    CHRISTi  217 

Abraham,  who  by  faith  sojourned  In  the  land  of  pro- 
mise as  a  strange  country,  dwelHng  in  tabernacles  with 
Isaac  and  Jacob  the  heirs  of  the  same  promise,  looked 
for  a  city  which  hath  foundations,  whose  builder  and 
maker  is  God;  and  persuaded  of  his  interest  in  the  hea- 
Tenly  country,  confessed  himself  a  pilgrim,  although  at 
the  same  time  the  heir  of  the  land  of  Canaan.  Moses 
esteemed  the  reproach  of  Christ  greater  riches  than 
the  treasures  in  Egypt :  for  he  had  respect  unto  the  re- 
compense of  the  reward,  which  he  confidently  expected 
from  the  invisible  God,  at  the  end  of  his  life. 

The  experience  of  New  Testament  believers  is  still 
more  plainly  expressed.  The  apostle  Paul  will  serve 
as  an  example.  Behold  him  struggling  with  tempta- 
tions, striving  to  keep  under  the  body,  contending  with 
persecutors,  and  buffeted  by  a  messenger  of  Satan. 
Confessing  himself  in  bodily  presence  weak,  and  in 
speech  contemptible,  no  man  better  understood  than  he 
the  vanity  of  boasting  in  created  strength.  You  see 
him,  however,  a  soldier  of  the  cross,  still  under  arms, 
and  surrounded  by  innumerable  enemies.  Fearless,  he 
predicts  the  result  of  the  combat.  Knowing  the  power 
of  him  in  whom  he  had  believed ;  and  certain  of  his 
protection,  he  speaks  the  language  of  assurance,  and 
hurls  defiance  at  every  creature  in  the  universe.  These 
are  his  triumphant  assertions  in  behalf  of  all  the  saints. 
"  We  are  more  than  conquerors  through  him  that  loved 
us.  For  I  am  persuaded,  that  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from 

29 


2"i8'  ASSURANCE    OF    A    SAffNG 

the  love  of  God,  wliich  is  in  Christ  Jesus  our  Lord.-'^ 
Upon  another  occasion,  he  declares  his  assurance  of 
future  fehcity,  and  his  willingness,  nay,  his  ardent  de- 
sire in  consequence  of  his  assurance,  to  be  released 
from  the  body,  that  he  might  immediately  enter  upon 
the  heavenly  enjoyment.  "  For  we  hnmo  that,  if  our 
earthly  house  of  this  tabernacle  were  dissolved,  we 
have  a  building  of  God,  an  house  not  made  with  hands, 
eternal  in  the  heavens :  for  in  this  we  groan,  earnestly 
desiring  to  be  clothed  upon  with  our  house  which  is 
from  heaven.t  For  to  me  to  live  is  Christy  and  to  die  is 
gain — -I  am  in  a  straight  betwixt  two,  having  a  desire  to 
depart,  and  to  be  with  Christ ;  which  is  far  better.f  For 
I  am  now  ready  to  be  offered,  and  the  time  of  my  de- 
parture is  at  hand.  1  have  fought  a  good  fight,  I  have 
finished  my  course,  I  have  kept  the  faith :  henceforth^ 
there  is  laid  up  for  nic  a  crown  of  righteousness^  which  the 
Lord^  the  righteous  Judge^  shall  give  me  at  that  dayJ'^^ 

II.  I  shall  now  lay  dow^n  some  principles  which  must 
be  taken  for  granted,  in  all  accurate  examinations  of  our 
own  religious  state. 

In  the  first  part  of  this  discourse,  I  have  endeavour- 
ed, I  hope  not  unsuccessfully,  to  prove,  from  the  scrip- 
tures^ that  assurance  of  salvation  is  attainable  by  Chris» 
tians :  it  is  of  course  a  duty  incumbent  upon  you  to  as- 
certain for  yourselves,  what  is  your  present  state,  as  to 
pei'sonal  godliness,     I  speak  to  each  of  you  as  a  friend 

^  Rom,  viii.  37—39.        f  2  Cor.  5.  1,  2.        %  Phil.  i.  21,  23 
§  2  Tim.  iv.  Q—S. 


INTEREST    IN    CHRIST.  219 

speaketli  to  a  friend,  plainly  and  affectionately:  Are 
jou  a  Christian  ?  Are  you  sure  that  your  sins  are  par- 
doned? Are  you  sure  that  to  die  would  be  your  gain? 
Come,  brethren,  let  us  reason  together,  on  this  interest- 
ing subject.  Some  of  you  are,  perhaps,  too  melan- 
choly, adid  afraid  of  assuring  your  hearts  before  the 
Lord.  Some  of  you,  on  the  other  hand,  may  have  more 
confidence  in  your  state,  than  its  attainments  warrant : 
none  of  you  can  be  injured  hj  taking  a  review  of  the 
evidence  upon  which  you  have  rested  jour  present  es- 
timate of  your  own  personal  religion;  let  us  therefore, 
all  consider  attentively  four  plain  principles  which  ought 
to  be  taken  for  granted,  and  kept  in  remembrance  in  all 
seasons  of  self-examination.  Such  is  true  religion,  that 
any  one  part  of  it  is  decisive  evidence  of  character — ^ 
There  is  great  variety  in  Christian  attainments— God 
effectually  calls  his  people  under  very  diversified  cir- 
cumstances— In  self-examination,  as  in  other  cases,  the 
aid  of  the  divine  Spirit  is  necessary  to  a  happy  issue. 

All  these  principles  are  not  only  capable  of  proof; 
but  they  are  also  necessarily  implied  in  that  investiga- 
tion which  the  believer  institutes  in  order  to  ascertain 
the  spirituality  of  his  own  character  and  conduct.  This 
will  appear  from  a  cursory  survey  of  the  ground  which 
each  of  them  actually  covers. 

1.  Such  is  the  nature  of  true  godliness,  that  any  one 
gracious  exercise  is  conclusive  evidence  of  piety.  What- 
soever is  born  of  the  flesh  is  flesh  ;  and  whatsoever  is  born 
of  the  Spirit  is  spirit,  Bnt  to  be  spiritually  minded  is  life 
find  peace. 


220  ASSURANCE    OF    A    SAVING 

The  most  pious  and  practical  teachers  of  Christiaiiity 
have  been  in  the  habit  of  directing  inquiring  minds  to 
try  tlieir  own  state  in  regard  to  true  rehgion  upon  this 
principle,  assuring  them  that  a  few  good  evidences^  well 
understood,  are  perfectly  sufficient  to  determine  the 
great  question  of  a  saving  interest  in  Christ.  The  ad- 
vice is  judicious  and  discreet;  and  has  undoubtedly  been 
suggested  by  correct  views  of  the  nature  of  religion, 
and  of  the  character  of  the  human  mind.  Those  teach- 
ers, however,  who  labour  either  to  bring  into  disgrace 
the  doctrine  of  personal  assurance,  or  at  least  to  give  it 
a  foundation  which  is  not  evangelical,  have  with  more 
zeal  than  discretion  denied  this  maxim,  and  have  dili- 
gently inculcated  an  opposite  opinion.  They  have  re- 
probated the  idea  of  the  sufficiency  of  a  few  evidences 
of  Christian  character:  and  yet,  such  is  always  the 
difficulty  of  being  consistently  erroneous  without  travel- 
ling very  far  from  the  regions  of  truth,  that  of  the  nu- 
merous evidences  recommended  by  themselves,  each  is 
represented  as  in  itself  decisive.  The  apostle  John 
evidently  acted  upon  the  principle  which  I  have  stated : 
for  he,  in  the  chapter  from  which  I  have  taken  the  text, 
specifies  a  certain  part  of  Christian  character, — com- 
placency in  the  pious ;  and  declares  that  it  is  a  sufficient 
evidence  of  a  state  of  grace. 

Philosophers,  and  what  ought  to  be  of  equal  weight 
in  the  formation  of  our  sentiments,  all  men  of  common 
sense  in  the  business  of  life,  proceed  upon  this  princi- 
ple, in  determining,  from  certain  w^ell  known  characters, 
the  class  to  which  a  particular  thing  belongs.  Without 
any  knowledge  of  comparative  anatomy,  as  it  is  studied 
in  the  medical  schools,  a  peasant  would  decide,  at  sight 


INTEREST    IN    CHRIST.  221 

of  a  human  hand  or  foot,  that  the  member  belonged  to 
a  fellow-creature  of  his  own.  Children  learn  to  clas- 
sify at  a  very  early  age. 

Those  who  have  made  any  proficiency  in  the  science 
of  mind,  know  how  difficult  it  is  to  introduce  demon- 
stration into  metaphysical  studies ;  and  if  there  be  any 
thing  obscure  or  indistinct  attached  to  the  discussion  and 
classification  of  mental  phenomena,  when  man  is  viewed 
merely  as  a  reasonable  creature,  it  must  be  much  more 
hazardous  to  pretend  to  a  complete  comprehension  of  all 
his  faculties  and  operations,  when  regarded  in  the  light 
of  Christian  philosophy,  not  merely  as  man,  but  as  one 
who  has  fallen  into  total  depravity,  and  has  been  reco- 
vered to  a  new  and  spiritual  nature  and  life.  It  is  of 
course  necessary,  if  we  decide  at  all  upon  our  own  spi- 
ritual character,  that  we  do  it  from  a  knowledge  of  some 
of  its  attributes.  We*  •should  never  have  assurance  of 
eternal  life,  were  we  to  wait  for  a  perfect  acquaint- 
ance with  all  the  powers  of  our  own  soul,  and  with  all 
their  qualities.  It  is  easier  to  examine  a  few  witnesses 
to  satisfaction,  than  to  determine  a  case  upon  testimony, 
which  is  not  only  multiplied  and  complicated,  but  is 
even  endless. 

The  Tery  nature  of  the  life  of  piety,  however,  ef- 
fectually precludes  the  necessity  of  such  indefiniteness 
in  determining  the  question  to  which  we  refer.  It  is  a 
spiritual  life,  distinct  in  its  nature  and  exercises  from 
any  thing  appertaining  to  the  natural  man  :  and  whatso- 
ever is  evidence  of  such  life  at  all  existing,  is  evidence 
of  regeneration  by  the  Spirit ;  and  of  course,  it  is  evi- 


222  ASSURANCE    OF    A    SAVING 

dence  of  a  justified  state :  for  there  is  no  condemnation  to 
ihem  that  are  in  Christ  Jesus^  who  walk  not  after  the  fleshy 
hut  after  the  Spirit.  If  grace  should  exist  in  the  soul, 
though  only  as  the  grain  of  mustard  seed,  or  as  the 
handful  of  leaven,  it  will  inevitably  increase  :  bein^y;  con- 
fident of  this^  that  he  who  began  the  good  work  ivill  carry 
it  on  to  the  day  of  Jesus  Christ.  No  one  grace  of  the 
Spirit  is  ever  alone  in  the  soul;  for  the  change  effected 
in  conversion  by  the  Holy  Ghost  is  a  change  of  nature, 
and  extends  to  all  iha  faculties  of  the  moral  constitution; 
to  all  the  exercises  of  the  rational  creature. 

Indulgence  in  those  habits  and  transgressions,  which 
indicate  the  total  dominion  of  the  corruption  of  nature, 
are  evidence  that  no  saving  change  has  taken  place;  for 
whosoever  abideth  in  him  sinneth  not.  By  the  very  same 
rule,  he  who  from  spiritual  motives  relinquishes  one  evil 
course,  relinquishes  also  all,  sq  far  as  his  spirituality 
prevails  over  innate  corruption ;  for  whosoever  is  born  of 
God  doth  not  commit  sin  ;  for  his  seed  remaineth  in  him : 
and  he  cannot  sin^  because  he  is  born  of  God.  It  is  per- 
fectly true,  that  he  that  sinneth  in  one  point  against  the 
law,  is  guilty  of  all;  because  he  resists  that  authority 
from  which  the  whole  law  derives  its  binding  power: 
but  it  is  equally  true,  that  he  who  exercises  any  grace 
of  the  gospel,  has  the  seed  of  all  the  graces  planted  in 
him,  and  cultivated  by  the  Spirit  of  God.  By  the  law 
is  the  knowledge  of  sin;  but  life  and  immortality  are 
brought  to  light  by  the  gospel  Such  then  is  the  nature 
of  the  Christian's  new  life,  that  any  one  gracious  exer- 
cise^ well  as  -rtained,  warrants  you  in  the  conclusion,  / 
am  born  of  God. 


INTEREST    IN    CHRIST.  223 

2.  There  is  great  variety  of  Christian  attainments; 
and  this  fact  must  be  remembered  by  him,  wlio  would 
succeed  in  self-examination. 

In  a  congregation  met  for  the  public  worship  of  God, 
according  to  the  laudable  practice  which  obtains  in 
Christian  countries,  it  is  reasonable  to  expect  that  we 
shall  find  many  descriptions  of  character.  Here,  we 
meet  together,  the  rich  and  the  poor,  the  young  and  the 
old,  the  man  of  leisure  and  the  man  of  business.  Here, 
we  meet  those  who  have  made  a  public  profession  of  re- 
ligion, and  many  who  haye  not  as  yet  approached  under 
the  oath  of  God,  the  table  at  which  the  saints  enjoy  the 
communion.  The  bride,  the  Lamb's  wife,  and  the  daugh- 
ters of  Jerusalem,  enter  together  into  the  sanctuary. 
Real  Christians,  too,  whether  they  have  or  have  not 
made  a  public  profession,  exhibit  great  variety  of  reli- 
gious attainments :  and  the  standard  of  one  will  not  an- 
swer to  ascertain  the  measure  of  another.  There  is,  it 
is  true,  one  rule  by  which  all  cases  must  be  tried  and 
judged,  the  word  of  the  living  God ;  but  this  rule  itself 
describes  a  variety  of  graces,  and  of  degrees  in  each  of 
these  graces,  which  it  is  necessary  to  understand  and  to 
compare  with  our  own  experience.  The  difficulty  lies 
in  judging  impartially  according  to  that  rule.  It  re- 
quires attention  and  discernment,  to  ascertain  the  facts 
in  our  own  case,  to  ascertain  the  law  as  it  is  laid  down 
in  the  scriptures,  and  to  apply  correctly  the  unerring 
standard  to  that  of  which  we  are  conscious  in  our  own 
minds. 

It  is  impossible  not  to  be  influenced,  in  some  measure, 
by  the  estimate  which  we  form  of  the  rehgious  charac- 


224  ASSURANCE    OF    A    SAVING 

ter  of  others.  Your  opinion  of  one  is  too  high ;  and 
comparing  that  opinion  with  your  own  attainments,  you 
are  discouraged.  Your  opinion  of  another  is  too  low; 
and,  upon  comparison,  pride  starts  up  in  your  own 
heart.  One  of  your  acquaintances  is  intelhgent,  and  of 
superior  integrity  and  tenderness  in  all  the  concerns  of 
religion.  You  make  this  the  criterion  of  godliness,  and 
again  you  despair  of  your  own  piety.  Another  is  child- 
ish, and  frail,  and  disorderly;  again  you  become  too 
confident  of  your  personal  goodness. 

"  Now  concerning  spiritual  gifts,  brethren,  I  would 
not  have  you  ignorant."  One  is  distinguished  by  his 
Immility,  another  by  his  charity,  a  third  by  his  patience, 
a  fourth  by  his  joy.  One  is  zealous,  and  another  is  de- 
liberate and  constant.  Let  not  these  diversified  gifts 
confound  you,  or  render  your  exertions,  to  understand 
your  own  character,  abortive.  "  There  are  diversities 
of  gifts,  but  the  same  spirit.  And  there  are  differences 
of  administrations,  but  the  same  Lord.  And  there  are 
diversities  of  operations,  but  it  is  the  same  God  which 
worketh  all  in  all."^  Beware  that  the  variety  of  ob- 
jects does  not  occasion  an  indistinctness  of  perception 
and  a  confusion  of  ideas  that  may  prevent  a  discovery, 
in  endeavouring  to  find  what  is  the  religious  state  of 
your  own  souls.  Great  attainments  do  not  belong  to 
babes  in  grace ;  and  you  would  be  only  practising  a  de- 
ception upon  yourselves,  should  you  expect  to  find  in 
every  true  believer  the  meekness  of  Moses,  the  wisdom 
of  Solomon,  the  mild  but  stubborn  and  uniform  integri- 
ty of  Samuel  the  prophet,  and  the  triumphant  assurance 
of  Paid  the  apostle. 

"^  I  Cor.  xii.  1,  4—0, 


INTEREST    IN    CHRIST.  22C» 

The  circumstances  of  the  times  have  an  effect  upoii 
Christian  attainments.  They  have  so,  as  moral  causes 
influencing  temper  and  conduct ;  and  still  more,  as  con- 
sidered by  the  omniscient  God  in  the  distribution  of  his 
gifts  of  grace — He  adopts  the  rule,  as  your  day  is^  so 
shall  your  strength  be.  In  times  of  persecution,  bold- 
ness, prudence,  and  fortitude,  are  peculiarly  required 
and  provided.  In  times  of  abounding  error,  there  is 
need  of  discrimination  and  fidelity;  for  heresy  comes 
that  they  who  are  approved,,  as  being  of  the  truth,  may  he 
made  manifest.^  In  times  of  general  devotional  excite- 
metit,  extraordinary  emotion  is  no  certain  sign  of  piety. 
Social  sensibility  is  infectious ;  but  true  religion  is  by 
the  grace  of  God.  Crowds  may  ignorantly  weep  at 
hearing  of  the  sufferings  of  Jesus  Christ,  who  under 
other  circumstances  would  cry  out  for  their  idols.  The 
condition  of  body  has  itself  an  influence  in  producing 
the  varieties  of  Christian  exercises.  The  same  holy 
principles  may  operate  upon  the  bedridden  female,  and 
the  vigorous  and  healthy  missionary  of  the  cross;  but 
the  mild  and  silent  endurance  of  the  one,  is  distinguish- 
ed from  the  calculating  and  enterprising  spirit,  and  the 
ceaseless  activity  of  the  other. 

You  would  require,  in  a  special  manner,  to  remember, 
that  there  are  different  degrees  of  grace,  when  you 
compare  yourselves  with  the  saints  set  before  us  in 
scripture  as  an  example.  How  vastly  different  the  at- 
tainments of  the  apostles  before  and  after  the  day  of 
Pentecost.    Who  would  take  for  the  same  person,  that 

*  1  Cor.  xi.  19. 
30 


226  ASSURANCE    OF   A    SAVING 

stood  trembling  at  the  door  of  the  high  priest's  paiacey 
when  the  maid-servant  of  Caiaphas  charged  him  with 
being  a  Christian,  that  Peter,  who,  in  the  assembly  of 
Priests,  and  Rnlers,  and  Elders,  in  the  presence  of 
Caiaphas  himself,  said, ''  Be  it  known  unto  you  all,  that 
Jesus  Christ,  whom  ye  crucified,  God  raised  from  the 
dead.  This  is  the  stone  which  Was  set  at  nought  of 
you  builders,  which  is  become  the  head  of  the  cornero 
Neitiier  is  there  salvation  in.  aBy  o^ther?"^ 

The  saints  under  the  Old  Testament,  it  must  also  be 
considered,  lived  under  a  different  dispensation.  The 
measure  of  their  inward  piety  is  ia  those  cases  which 
are  extraordinary^  (and  these  are  most  conspicuous)  too 
high  for  the  ordinary  standard  of  common  Christians  '^ 
but  the  measure  of  their  doctrinal  information,  and  their 
outward  character  as  members  of  society,  do  not  furnish 
a  correct  criterion  of  evangelical  intelligence  and  mo- 
rality. They  had  not  so  clear  and  copious  a  revelatiorr 
as  we  possess :  nor  were  the  laws  of  social  religion  so 
plain,  so  spiritual,  or  so  well  understood,  as  they  are 
since  the  promulgation  of  the  New  Testament,  Among 
them  that  are  born  of  ivomen^  there  is  not  one  greater  than 
John  the  Baptist^  nevertheless^  he  that  is  least  in  the  king- 
dom of  heaven^  is  greater  than  he.  The  character  of 
Abraham,  of  David,  and  of  Solomon,  as  it  respects  the 
several  degrees  of  inward  holiness  and  spiritual  mind- 
edness,  is  too  high  a  criterion  for  the  state  of  our  gra- 
cious affections ;  but  in  outward  domestic  deportment^ 
these  saints  are  in  some  instances  by  far  too  low  exam- 

*  Actsiv,  6— 12, 


INTEREST    IN    CHRIST.  221 

|)les  for  Gur  imitation.  No  decent  religious  society 
would  now  receive  into  the  visible  communion  of  the 
church,  the  Father  of  the  faithful,  while  keeping  Hagar 
as  a  concubine,  David  with  hi^ numerous  wives,  or  So- 
lomon his  son,  notwithstanding  their  piety,  their  inspi- 
ration, their  eminence,  their  wisdom,  and  tlie  certainty 
of  their  title  to  the  kingdom  of  God  in  heaven.'^ 

3.  God  effectually  caJis  his  redeemed  children,  in  dif- 
ferent periods  of  life,  and  under  different  circumstances. 

Regeneration  is  in  all  instances  the  same  holy  changCc 
and  religion  itself  is  in  all  men  the  same ;  yet  it  is  ne- 
cessary, in  surveying  the  ground  upon  which  the  saints 
build  their  assurance  of  salvation,  to  advert  to  the  dif- 
ferent circumstances  under  which  the  grace  of  God  was 
in  the  first  instance  communicated.  Some  saints  have, 
in  the  very  circumstances  of  their  conversion  to  God, 
certain  means  of  ascertaining  their  own  state — peculiar 
means  which  are  not  common  to  others.  Some  of  the 
elect  are  regenerated  in  their  infancy — ^Somc,  in  advanced 
years,  are  suddenly,  and  as  if  it  were  by  miracle,  chan- 

*  The  Church  of  God  is  a  society  formed  by  divine  direction; 
and  under  tiie  New  Testament,  the  several  members  are  to  be  go- 
verned by  the  precepts  and  rules  of  the  New  Testament.  Speci- 
jied  characters  are  associated  ecclesiastically  upon  specified  princi- 
ples and  for  specified  purposes.  Next  to  the  error,  that  the  seals 
of  the  covenant  are  to  be  dispensed  to  those  who  are  apparently 
unnoly,  or  confessedly  unsanctified,  there  is  none  more  subversive 
of  the  good  order  of  the  church,  than  the  error  so  common,  that 
grace  in  the  heart,  in  any  degree,  is  the  criterion  of  church  mem- 
bership. True  believers  often  commit  offrnces  which  require  cen- 
sure, even  to  exclusion  from  sealing  ordinances. 


t^'2S  ASSURANCE    OP    A    SAVINGJ 

ged  in  their  sentiments  and  affections — and  some  are  so 
gradually  instructed  in  Christian  doctrine  and  morals, 
that  the  precise  time  of  spiritual  quickening  is  not  to  be 
discovered  bj  the  most  (mreful  reflections. 

Infants  are  not  capable  of  understanding  the  doc- 
trines of  divine  revelation,  or  of  exercising  faith  on  the 
testimony  of  God :  they  know  not  their  own  relation  to  the 
moral  law,  the  nature  of  sin,  of  holiness,  of  pardon,  and  of 
penitence.  The  formation  and  execution  of  the  covenant 
of  grace  are  as  far  from  the  reach  of  their  intellectual 
faculties  as  are  the  rules  of  civil  society,  or  the  arts  of 
the  husbandman  and  the  manufacturer,  The  child 
is,  however,  man,  in  miniature ;  and  has  the  capacity 
of  being  gradually  instructed  in  language.  In  sci- 
ence, and  in  arts,  in  proportion  as  time  promotes 
the  developement  of  Innate  genius.  He  has  in  like 
manner  the  capacity  of  being  renewed  and  sanctified, 
whensoever  the  Holy  Spirit  chooses  to  produce  this  sa- 
ving change  upon  him :  and.  In  proportion  as  the  ra- 
tional faculties  are  exercised  and  unfolded,  the  convert- 
ed child  will  display  the  graces  of  repentance  towards 
God  and  faith  In  our  Lord  Jesus  Christ.  The  same 
divine  power,  that  causes  the  bones  to  grow  in  the 
womb  of  her  that  is  with  child,  and  breathes  into  the 
infant  nostrils  the  breath  of  life,  is  perfectly  competent 
to  the  spiritual  renovation  of  the  living  soul.  Jeremiah 
the  prophet  was  sanctified  before  he  came  forth  from  the 
womb;*  and  John,  the  forerunner  of  Messiah,  was 
filled  ivith  the  Holy  Ghost,  even  from  his  mother'' s  womb.f 

*  Jer.  i.  5.  f  Luke  i.  15. 


INTEREST    IN    CHRIST.  229 

The  ordinances  of  the  covenant  of  promise,  under  its 
various  dispensations,  dispensed  to  children  in  their  ear- 
liest days,  and  as  they  grew  up  before  the  Lord,  ap- 
pear to  me  also  to  be  predicated  upon  this  principle, 
that  children  are  capable  of  being  born  again ;  and  of 
course,  pious  parents  have  not  only  a  right,  in  submis- 
sion  indeed  to  divine  sovereignty,  to  expect  a  blessing 
upon  domestic  instruction ;  but  also  to  exercise  a  hope 
that  those  of  their  offspring  who  are  called  away  to  the 
world  of  spirits  before  they  arrive  at  years  of  maturity, 
have,  in  fact,  been  renewed  in  their  minds  before  they 
were  snatched  off  from  the  evil  to  come.*     The  words 

*  By  this  hope  alone  we  can  satisfactorily  explain  the  problem, 
2  Sam.  xii.  15,  23.  David  seemed  inconsolable  while  his  beloved 
child  lay  under  the  agonies  of  a  mortal  disease ;  but  so  soon  as  he 
was  informed  of  the  death  of  his  infant,  he  arose  from  the  earth, 
"  washed  and  anointed  himself,  came  into  the  house  of  the  Lord, 
and  worshipped  :  then  he  came  into  his  own  house,  and  he  did  eat." 
His  conduct  appeared  inexplicable  to  his  domestics :  but  he  himself 
explains  the  principles  upon  which  he  acted.  *'He  said,  While 
the  child  was  yet  alive,  I  fasted  and  wept :  for  I  said,  who  can 
tell  whether  God  will  be  gracious  to  me,  that  the  child  may  live  ? 
Biit  now  he  is  dead,  wherefore  should  I  fast  ?  can  I  bring  him  back 
again  ?  I  shall  go  to  him,  but  fie  shall  not  return  to  me." 

The  prophet  David  knew  that  there  is  no  knowledge  in  the  grave. 
He  was  one  of  those  who  by  faith  obtained  the  promise  of  the  re- 
surrection, and  desired  to  see  the  heavenly  country.  To  him  it 
could  be  no  consolation  to  go  down  with  bis  child  to  perpetual  ob- 
livion. To  the  heavenly  city  he  was  himself  going;  and  where, 
he  by  faith  expected  to  be ;  there  he  expected  to  meet  his  infant 
offspring.  I  shall  go  to  him.  The  pious  parent  had  assurance 
of  his  own  salvation,  and  he  is  confident  also  of  the  safety  of  his 
departed  child.  How  different  from  this  was  his  conduct,  how 
vastly  different  his  expressions,  at  the  death  of  another  son,  the 


230  ASSURANCE    OF    A    SAVING 

of  our  Redeemer  seem  also  to  convey  this  idea;  and 
considered  in  connexion  with  his  action  at  the  time,  give 


prolaiie  Absalom  ?  2  Sam.  xviii.  33.  "  And  the  king  was  much 
moved,  and  wept — thus  he  said,  O  my  son  Aljsalom !  njy  son,  my 
son  Absalom  !  would  God  I  had  died  for  thee,  O  Absalom,  my 
t3on,  my  son !" 

The  salvation  of  his  child  was  not  revealed  to  David  by  any 
special  private  revelation.  All  pious  parents  have  reason  to  believe^ 
that  their  children ,  ^^V^^^^  *'*  infancy^  shall  be  savtd  in  Jesus  Christ, 
That  you  may  have  such  confidence,  discard,  1.  prejudices-  It  is 
not  any  virtue  in  your  own  desires;  it  is  not  any  merit  in  your 
prayers  ;  it  is  not  the  efficacy  of  baptism,  that  gives  a  right  to  this 
confidence. 

2.  Reject  false  reasonings,  that  are  employed  to  allay  parental 
grief. — It  is  not  their  personal  innocency  that  can  save  their  souls : 
if  this  cannot  save  the  infant  from  perverseness,  from  pain,  and 
from  death,  it  cannot  save  from  future  misery.  Besides,  il  they 
are  not  guilty  before  God,  there  is  no  room  for  their  having  any 
part  in  the  atonement  made  by  Jesus  Christ.  The  whole  have  no 
need  of  the  physician, 

3.  Reject  inconclusive  probabilities.  They  do  not  warrant  our 
faith  and  our  hope.  That  all  who  die  in  infancy  shall  be  happy  in 
heaven  is  nowhere  declared  in  divine  revelation.  Granting  that 
all  are  judged  according  to  their  works — that  children  have  done  no 
injury  in  this  world — that  the  number  of  the  saved  would  be  great- 
ly increased  by  including  all  inlants;  still,  this  is  only  probabili  »  y; 
and  our  knowledge  is  too  superficial  to  warrant  any  positive  con- 
clusion.    Revelation  is  our  only  sure  guide. 

Christian  hope  rests  only  on  C-hrist  himself:  and  in  the  revela- 
tion of  the  covenant  of  grace  we  hnve  the  only  i^round  of  faith  and 
confidence.  This  is,  in  the  present  c<se  the  ground  of  the  pious 
parent's  confidence.    To  the  impious  there  is  no  hope. 


INTEREST    IN    CHRIST.  231 

Hs  reason  to  conclude,  that,  as  our  infant  children  are 
placed  by  divine  goodness  along  with  ourselves  in  the 
visible  church,  so,  too,  unless  it  shall  actually  appear 
that  they  have,  by  their  personal  misconduct,  cast  them- 
selves out,  they  shall  enter  into  the  celestial  enjoyments 
of  that  kingdom  of  the  God  of  heaven,  which  is  visibly 
dispensed,  under  an  outward  economy,  to  his  people 
while  yet  on  earth.  Mark  x.  13 — 16.  "And  they  brought 
young  children  to  him ;  and  his  disciples  rebuked  those 

The  promise  of  God  semres  the  salvation  of  the  offspring  of  be- 
lievers, dying  in  infancy.  My  argument  is  this.  A  general  pro- 
mise  covers  all  cases,  which  are  not  excepted  by  him  who  promi- 
sed :  and  where  there  is  no  exception,  there  is  ground  of  faith.  Bat 
the  promise  of  God  is  eternal  life  in  Jesus  Christ;  and  there  is  no 
exception,  not  one,  in  relation  to  those  children  of  believers  who 
die  in  i.ifancy.  Heb.  ix.  13.  Christ  suffered,  that  they  which  are 
called  might  receive  the  promise  of  eternal  inheritance.  This  very 
PROMISE,  Acts  ii.  39.  is  unto  you,  and  to  your  children.  It  is 
not  to  the  Jew  only;  but  also  to  as  many  as  are  called;  and  these 
being  called,  it  is  of  course  to  their  children.  To  the  operation  of 
the  promise  there  is  no  possible  excpption^  but  an  unbelieving  rejec- 
tion of  it.  Those  professors,  who  die  in  unbelief,  are  not  inter- 
ested in  ti.e  promise:  but  the  children  of  believers,  who  do  «oi^ 
live  to  reject  by  unbelief  this  promise^  are  included  in  its  blessings, 
I  have,  therefore,  the  same  ground,  the  self-sarjie  foundation,  to  be- 
lieve in  the  salvation  of  my  children,  who  \\d\e  not  reject ed  {he 
covenant  of  grace,  as  to  believe  in  my  own  salvation,  who  have 
embraced  that  covenant.  I  have  the  same  promise  in  both  ca^^es. 
It  is  first  to  me,  and  then  to  my  children:  and  I  know,  if  any  of 
my  children  are  not,  in  fact,  in  the  covenant  of  grace,  they  will 
not  leave  this  world  until  they  have  in  their  own  souls  rejected  the 
promise,  and  put  themselves  aniong  thos^  who  are  excepted  by  the 
promiser  from  the  blessing.  The  wisdom  of  God — the  constitution 
of  the  church — the  ho'es  of  the  saints — the  general  scope  of  scrip- 
ture, confirna  this  exposition  of  God's  promise. 


232  ASfeURAiNCE    OF    A    SAVING 

that  brought  them:  but  Jesus,  when  he  saw  it,  was 
much  displeased,  and  said  unto  them,  Suffer  the  httle 
children  to  come  unto  me,  and  forbid  them  not :  for  of 
such  is  the  kingdom  of  God — And  he  took  them  up  in  his 
arms^  put  his  hands  upon  them^  and  blessed  tJiemP 

It  seems,  therefore,  not  to  admit  of  a  doubt,  that 
their  circumcision,  their  baptism,  the  prayers  of  their 
parents  and  their  pastors  with  the  whole  church,  have 
in  many  instances  been  blessed,  as  means  of  grace  to 
little  children,  before  their  own  rational  faculties  had 
attained  to  that  maturity,  which  is  necessary  for  un- 
derstanding and  remembering  the  time  or  manner  of 
their  conversion  from  a  state  of  nature  to  a  state  of  grace. 
This  mode  of  bringing  home  to  the  great  Shepherd  the 
Iambs  of  his  fold,  seems  to  be  more  congenial  with  the 
order  of  his  kingdom,  than  the  sudden  incursions  which 
are  made  into  the  territory  of  the  god  of  this  world,  in 
order  to  pluck  the  prey  from  the  mighty,  and  bring  a 
stranger  in  to  the  commonwealth  of  Israel.  The  mode 
of  conversion,  alluded  to  in  the  latter  case,  is  indeed 
more  remarkable;  but  this  fact  indicates,  that  it  is 
somewhat  extraordinary;  and  confirms  the  idea,  that 
in  well  regulated  churches,  where  piety  is  cultivated  by 
the  pure  preaching  of  evangelical  truth,  the  ordinary 
means  of  growth  are  the  noiseless  conversion  of  the 
children  of  Zion  to  the  image  of  him  that  created  them. 
Thus,  the  church  herself  furnishes,  by  the  blessing  of 
God,  from  the  families  in  her  fellowship,  the  greater 
part  of  those  godly  men,  who  maintain  her  inter- 
est and  her  strength.  The  promise  annexed  to  that 
commandment,  which  prohibits  unauthorized  forms  of 


INTEREST    IN    CHRIST.  233 

religious  worship,  the  second  precept  of  the  moral  kiAv, 
furnishes  a  confirmation  of  my  remark  :*  and  actual 
history  gives  ample  testimony  in  its  support. 

It  is  obvious,  from  this  view  of  the  subject,  that  men 
who  inquire  into  the  certainty  of  their  own  religious 
state,  behove  to  consider  the  peculiar  kind  of  evidence 
adopted  to  each  peculiar  case* 

Men^  who  suddenly,  like  Zaccheus,  Luke  xix.  1.  un* 
dergo  a  change  of  sentiments  and  affections,  in  an  ex- 
traordinary manner,  while  in  the  full  possession  of  their 
natural  powers  of  reasoning  and  reflection,  cannot  fail 
without  an  entire  derangement  of  these  faculties  to 
knov/  their  conversion.  The  time,  the  place,  the  cir- 
cumstances, are  not  to  be  forgotten.     It  requires,  upon 

*  Exod.  XX.  17,  19.  "I  the  Lord  thy  God,  am  a  jealous  God,  vi- 
siting the  iniquity  of  the  fathers  upon  the  chihiren,  unto  the  third 
and  fourth  generation  of  them  that  hate  me  ;  and  showing  mercy 
unto  thousands  of  them  that  love  me  and  keep  my  commandments." 

It  IS  evident,  from  this  reason,  annexed  to  the  prohihition  of 
idolatry  and  superstition,  that  God's  purpose  contemplates  the  pre- 
servation of  the  church,  through  the  medium  of  pious  persons; 
and  that  although  piety  is  not  hereditary,  it  will,  nevertheless,  in 
the  providence  of  God,  be  made,  in  fact,  more  conspicuous,  in  the 
families  of  pious  men,  calculating  upon  the  general  scale,  than  in 
those  whose  parents  are  in  the  habit  of  walking  after  their  own 
evil  inclinations.  The  seed  of  the  righteous  are  usually,  though 
not  necessarily,  the  sons  and  daughters  of  Zion.  A  branch  from  a 
good  stock  is  always  an  object  of  regard,  although  in  some  instan- 
ces, strangers  are  brought  into  the  family,  and  the  children  ac- 
tually thrust  out. 

31 


234  ASSURANCE    OP    A    SAVING 

their  part,  no  more  than  a  sound  state  of  intellect  i& 
maintain  a  constant  assurance  of  their  saving  interest  m 
Christ.  This  man  had  been  chief  of  the  publicans.^ 
rich,  powerful,  avaricious,  and  detested  by  his  country- 
men.* He  had,  however,  a  curiosity  in  common  with 
the  other  inhabitants  of  Jericho  to  see  the  personage, 
whose  fame  had  spread  so  far  abroad,  Jesus  of  Naza- 
reth. From>  the  branches  of  the  sycamore^  in  which  he 
stood  in  order  to  gratify  that  curiosity,  he  heard  and  felt 
the  voice  of  th«  Son  of  God  effectually  calling  him  from 
death  in  sin  to  life  and  holiness.  It  is  impossible,  there- 
fore, that  he  could  afterwards  doubt  of  his  own  state, 
to  whom  the  Redeemer  said  expressly.  This  day  is  sal- 
vation come  to  this  hoiise^  forasmuch  as  he  also  is  a  son  of 
Mraham. 

Changes  of  a  religious  nature,  produced  under  very 
singular  circumstances,  whether,  from  Pagan  idolatry, 
or  mere  formality,  or  from  zeal  unenlightened  and  un- 
sanctiiied,  carry  also  with  them  their  own  evidence. 
Such  extraordinary  testimony,  so  long  as  it  is  not  for- 
gotten, must  of  course  maintain  a  conviction  of  one's 

*  A^X^reXmvii.  Zuccheus  was  the  chief  of  the  publicans,  in  that 
district.  It  is  certain  thRt  these  principal  farmers  of  the  taxes, 
having  collectors  under  them,  were  Roman  knights.  It  is  equally 
certain,  th;it  they  were  hated  by  the  Jews.  Tax-gatherers  are  rarely 
agreeable  visiters.  These  were,  moreover,  petty  tyrnnts  and  ex- 
tortioners. The  servants  of  imperial  Rome  reminded  the  descend- 
ants of  Abram  of  their  vassalage.  The  spirit  of  civil  and  reli- 
gious liberty  was  aggrieved  at  the  very  sight  of  their  oppressors : 
For  if  a  few  parasites  flourished,  while  supporte?!  by  nrbhrary  and 
immoral  power,  the  church  and  the  n-ation  were  in  mourning. 


INTEREST    IN    CHRIST.  235 

own  personal  safety.  There  are  miracles  in  the  king- 
dom of  grace,  when  the  ordinary  forms  are  omitted  or 
suspended  :  and  the  .very  circumstance  of  an  extraordi- 
nary or  miraculous  call  is  enough  to  preserve  the  event 
itself  from  falling  into  oblivion.  I  have  heard  of  con- 
versions in  the  midst  of  riot  and  licentiousness,  and 
even  while  indulging  the  spirit  of  persecution,  God  is, 
in  his  mercy,  found  of  them  that  sought  him  not.  Such 
was  the  case  with  one  of  the  most  distinguished  and 
useful  of  the  ministers  of  the  New  Testament — Sauh 
afterwards  called  Paul.  "  Breathing  out  threatenings 
and  slaughter  against  the  disciples  of  the  Lord,"  he 
journeyed  to  Damascus,  with  letters  of  authority  to  bind 
either  men  or  women  that  he  found  of  this  way.  On  the 
road  thither,  while  full  of  enmity  and  of  crime,  mercy 
overtook  him ;  and  the  impression  made  at  his  conver- 
sion cannot  be  supposed  to  have  been  ever  forgotten. 
The  light  from  heaven  which  suddenly  shone  around 
him;  the  voice  which  spake  to  him;  his  fall  to  the 
ground;  his  own  subsequent  blindness;  the  vision  of 
Ananias,  and  the  consequent  recovery  of  the  use  of  his 
sight,  connected  as  they  were,  with  his  religion,  were 
sufficient  to  keep  that  day  of  his  espousals  in  everlast- 
ing remembrance. 

We  are  not  to  conclude  from  the  fact,  that  extraordi- 
nary facilities  for  obtaining  assurance  of  salvation  are 
furnished  in  cases  of  singular  conversion,  that  it  is  upon 
the  whole  more  desirable  to  be  renewed  by  grace,  in 
advanced  years,  than  to  be  sanctified  in  the  ordinary 
way — the  Spirit  blessing  the  means  of  grace  to  youth 
within  the  pale  of  the  church.     On  the  contrary,  early 


236"  ASSURANCE    OF    A    SAVING 

pietj  hath  great  and  peculiar  advantages :  for  althougk 
uncommon  attainments  sometimes  follow  in  the  case  of 
those,  who,  like  the  apostle  Paul,  are  horn  out  of  due 
timc^  in  general,  there  is  more  intelligence,  equanimity, 
and  steadiness  of  Christian  character  displayed  by  those 
w^ho  are  religious  from  their  infancy.  If  there  is  less  of 
wonder  or  of  show,  there  is  in  their  godliness,  more  of 
the  spiritual  ease,  wisdom,  and  regularity  that  are  ne- 
cessary to  the  perfection  of  both  personal  and  social 
religion.  When  piety  grows  with  our  growth,  and 
strengthens  w^ith  our  strength,  w^e  are  more  at  home 
with  divine  things;  the  understanding  is  more  copiously 
filled  with  ideas  of  truth  and  order;  the  heart  is  more 
uniform  in  the  exercise  of  its  atfections ;  and  we  have  not 
to  struggle  so  much  with  the  passions  and  the  habits  of 
inordinate  selfishness,  which  have  gathered  strength  in 
minds  that  have  run  the  career  of  ambition,  of  avarice, 
and  of  dissipation,  before  they  w^ere  made  to  know  the 
Lord.  Traits  of  character,  wdiether  natural  or  ac- 
quired, when  rendered  habitual  by  continued  exercise, 
must,  in  ordinary  cases,  exhibit  themselves  in  some  de- 
gree, even  in  the  sincerely  pious ;  and  of  course,  the 
hackneyed  slave  of  sin  and  Satan,  although  he  has  been 
renewed  by  grace,  is  not  likely  even  when  he  excites 
more  admiration  to  have  become,  in  the  experience  of  a 
few  years,  so  holy  and  spiritually-minded  as  the  man  who 
has  been  a  child  of  God  from  his  youth. 

I  well  know,  brethren,  that  adult  converts  attract 
more  notice :  for  novices  in  any  department  of  social 
life,  whether  political  or  ecclesiastical,  are  more  incli- 
ned to  obtrusive  forwardness,  and  usually  command 


INTEREST    IN    CHRIST.  237 

more  of  the  admiration,  and  perhaps  the  attention  and 
respect  of  the  cominunity;  but  wisdom,  and  Christian 
prudence  particularly,  justify  our  placing  more  conii- 
dence  in  him  who  has  grown  up,  like  vSamuel  before 
the  Lord,  in  all  the  various  attainments  of  real  reliofion. 
Early  and  habitual  respect  for  divine  things;  preserva- 
tion from  the  criminal  extravagancies  into  which  others 
fall;  aversion  from  the  sinful  pleasures  of  the  world ; 
chastened  passions;  and  a  regard  to  God's  truth,  in  all 
things ;  accompanied  with  tenderness  of  conscience,  and 
a  disposition  to  prayer  amidst  the  various  changes  of 
life,  are  the  genuine  fruits  of  early  godliness,  and  the 
certain  evidence  of  having  been  kept  by  the  Holy 
Spirit. 

4.  In  self-examination,  as  in  all  other  rehgious  exer- 
cises, it  must  be  remembered,  that  the  aid  of  the  Holy 
Spirit  is  necessary  to  success. 

I  mention  this  principle,  as  one  to  be  taken  for  grant- 
ed in  our  investigation  of  the  state  of  our  souls,  because 
without  the  Spirit  of  our  Lord,  we  can  do  nothing.  It 
is  not  my  design  now  to  anticipate  what  more  properly 
belongs  to  my  next  discourse.  I  shall  then  explain 
more  at  large  the  testimony  of  the  Holy  Spirit  in  the 
soul  of  man :  but  here  I  must  be  allowed  to  say  that 
you  should  ask  God  for  the  aid  of  the  Comforter,  when- 
ever you  strive  to  obtain  assurance  of  salvation.  The 
doctrine,  by  which  you  are  directed,  is  the  revelation 
which  the  Holy  Ghost  provides,  and  the  principles  of 
grace,  for  which  you  are  inquiring,  are  communicated 
only  by  him.     Looking,  then,  in  your  frail  hearts  for  his 


238  ASSURANCE    OF    A    SAVING 

own  work,  and  through  the  medium  of  his  own  light,  ii 
is  iut  reasonable  that  you  should  offer  him,  at  the  verj 
time  you  are  so  employed,  such  a  degree  of  personal 
disrespect  as  to  omit  calhng  for  his  aid.  He  is  at  hand 
for  the  purpose  of  yielding  assistance.  He  is  the  pro- 
mise of  the  Father,  the  gift  of  the  Son,  and  the  guide 
of  the  saints.  Come,  blessed  Spirit !  shine  upon  our 
souls,  that  we  may  know  that  we  are  of  the  truths  and 
7nay  assure  our  hearts  before  thee. 

APPLICATION. 

As  the  assurance,  which  we  obtain  of  our  gracious 
state,  depends  upon  evidence,  it  is  certainly  incumbent 
upon  e^  ery  man  to  use  the  means  of  determining  how 
it  stands  with  his  own  soul.  1  call  upon  you  to  do  so 
without  delay— I  call  upon  you,  my  hearers,  not  with 
questionable  or  usurped  authority.  I  repeat  the  com- 
mandment of  my  God  and  your  God.  Examine  your- 
selves^ ivhether  ye  be  in  the  faith.  It  is  not  an  assumed 
superiority,  founded  upon  pretensions  of  a  right  to  dic- 
tate your  faith  or  deportment :  it  is  that  power,  which 
the  actual  preacher  has,  for  the  time,  while  delivering 
the  messaofe  of  Jehovah,  over  all  his  hearers,  that  au- 
thorizes  me  to  call  upon  all  to  attend  to  the  present  duty. 
Examine  yourselves.  In  your  self-examination  let  there 
be  a  definite  object  of  pursuit.  Whatever  is  the  result 
of  your  inquiry,  engage  in  the  duties  of  your  station 
and  continue  in  them.  Commit  yourselves,  for  life  and 
salvation,  to  the  Lord  your  Redeemer :  for,  this  is  alwayg 
the  great  business  of  true  religion. 


INTEREST    IN    CHRIST.  239 

These  are  my  concluding  directions. 

1.  Examine  yourselves.  It  is  your  interest  to  do  so. 
It  is  highly  reasonable  that  you  should  know  in  what 
state  you  are.  It  is  your  duty  to  ascertain  it:  for  God 
our  Lawgiver  commands  you,  2  Cor.  xiii.  5.  Examine 
yourselves^  whether  ye  be  in  the  faith  ;  prove  your  ownsclves: 
know  ye  not  your  ownselves^  how  that  Jesus  Christ  is  in 
you  except  ye  be  reprobates. 

The  Jews  were  directed  to  search  their  habitations, 
before  they  celebrated  their  passover  and  the  feast  of  un- 
leavened bread,  in  order  to  purge  them  of  all  leaven — 
the  emblem  of  corruption  and  deceit.  It  is  still  the 
practice  of  that  people,  on  the  night  of  the  fourteenth 
of  the  month  JYisan^  to  examine  with  a  lighted  lamp  or 
candle  every  corner  of  the  house  for  that  symbol  of 
iniquity.  They  perform  the  ceremony;  but  they  ne- 
glect the  thing  signified  thereby.  Do  you,  Christians, 
neglecting  the  ceremony,  attend  to  the  substance.  In- 
stitute a  strict  inquiry  into  the  state  of  the  heart.  The 
word  of  God  is  your  lamp.  By  its  light  we  are  to  dis- 
cover and  to  try  our  principles,  our  disposition,  our  ac- 
tions, and  our  motives.  It  is  not  an  idle  curiosity  we 
have  to  gratify  by  such  an  examination.  Let  us  detect  our 
transgressions  and  corruptions,  that  we  may  confess  them 
before  the  Lord;  that  we  may  apply  for  the  blood  of 
sprinkling  to  remove  the  guilt  and  destroy  the  pollution; 
that  we  may  ask  for  the  aid  of  the  Holy  Spirit  in  the 
exercise  of  repentance,  and  in  our  resolutions  of  reform* 
"  They  who,  in  a  crazy  vessel,  navigate  a  sea  wherein 
are  shoals  and  currents  innumerable,  if  they  would  keep 


240  ASSURANCE    OP    A    SAVING 

their  course,  or  reach  their  port  in  safety,  must  cai^e-' 
fully  repair  the  smallest  injuries,  and  often  throw  out 
their  line  and  take  their  observations.  In  the  voyage  of 
life,  also,  the  Christian  who  would  not  make  shipwreck 
of  his  faith,  while  he  is  habitually  watchful  and  provi- 
dent, must  make  it  his  express  business  to  look  into  his 
state  and  ascertain  his  progress."* 

Permit  me,  then,  to  urge  the  duty  of  self-^examina- 
tion  upon  all  Christians.  Let  it  be  performed  deliber- 
ately, frequently,  and  w^ith  impartiality.  It  is  essential 
to  your  improvement  and  your  comfort. 

2.  In  self-examination,  for  the  purpose  of  judging  of 
jour  own  state,  it  is  necessary  to  success,  that  you  have 
a  definite  object  immediately  in  view. 

Those,  who  desire  to  attain  assurance  that  their  faith 
is  "  the  faith  of  God's  elect,"  whether  they  undertake  for 
the  first  time  to  ascertain  the  character  of  their  religious 
emotions,  or  endeavour  to  renew  the  satisfaction  which 
they  formerly  derived  from  the  evidence  before  them, 
have  one  common  end  to  answer  by  their  inquiries;  and 
that  end  is  sufficiently  specific.  But,  if  the  end  be,  to 
assure  their  hearts  of  a  saving  change,  the  means  of  as- 
surance is  the  immediate  object  of  self-examination. 
H^hcfact  is  to  be  ascertained  by  evidence  ;  and  it  is  the  evi- 
dence, in  its  truth  and  relevancy,  that  must  be  examined 
in  the  course  of  the  trial.  In  this  case,  your  own  exercises 
decide  what  is  the  present  state  of  your  souls.     The 

*  Wilberforce's  Prac.  View, 


INTEREST    L\    CHRIST.  241 

ffualities  determine  the  nature  of  the  subject  under  trial. 
It  is  of  the  quahtj  and  character  of  your  mental  exer- 
cises jou  have  to  judge.  That  which  is  born  of  thejiesh 
is  flesh ;  and  that  which  is  born  of  the  Spirit  is  spirit. 
By  the  spirituality/  of  your  disposition,  your  thoughts, 
and  your  actions,  you  ascertain  the  spirituality  of  your 
nature — you  know  that  you  are  born  again.  When, 
therefore,  you  institute  an  examination,  you  must  have 
a  definite  object  before  you.  Before  you  examine  your 
witness,  you  ought  to  know  what  amount  of  testimony 
would  suffice.  Unless  you  are  aware  of  the  degree  of 
evidence  sufficient  to  establish  the  fact,  you  know  not 
what  inquiries  to  make,  or  what  use  to  make  of  your 
discoveries;  the  business  of  examination  is  wearisome, 
endless,  and  unprofitable.  Every  tiling  is  unskilfully 
performed,  by  him  who  has  no  correct  ideas  of  his  work. 
The  work  of  self-examination  is  unpleasant,  fatiguing, 
and  useless  to  him,  whose  ideas  are  confused  and  vague  ; 
to  him,  who  really  does  not  know  what  he  wants  in  order 
to  be  satisfied. 

Vague  inquiries  relative  to  yourselves,  are  always 
irksome  and  dangerous  to  your  peace.  The  work  of 
self-examination  it  behooves  you,  to  perform  wisely  and 
discreetly.  Many  have  spent  much  of  their  time  with 
uneasy  hearts,  in  looking  for  the  comforts  of  assurance ; 
and  wearied,  with  the  uncertainty  in  which  they  were 
involved,  sat  down  at  last  satisfied  with  what  is  no  sure 
sign  of  a  gracious  state.  They  commenced  their  la- 
bours without  a  definite  object;  and  they  rested  at  last 
upon  an  indefinite  foundation,  esteeming  any  kind  of 
confidence  less  vexatious  than  their  doubts  and  fears. 

32 


242  ASSURANCE    OF    A    SAVING 

Others,  and  this  is  remarkably  the  case  with  those 
young  believers,  who  have  had  no  regular  doctrinal  in- 
struction in  the  true  principles  of  the  Christian  religion? 
have  long  perplexed  their  own  souls  in  seeking  for  the 
special  comforts  of  a  state  of  assurance,  without  ever 
waiting  to  ask  themselves  the  question.  Oh  !  my  soul, 
w^hat  evidence  would  satisfy  thee  ?  Allow  me,  then,  to 
urge  it  upon  you,  who  are  alive  to  a  sense  of  your 
wants;  who  are  alarmed  at  the  danger  of  a  graceless 
life  and  unsanctified  death ;  who  are  wearied  with  the 
toils  of  disconsolate  reflections  ;  who  are  anxious  to  dis- 
cover your  actual  state  before  the  Lord ;  allow  me  to 
urge  upon  you  to  correct  your  vague  ideas  of  religion,  and 
to  specify  your  object  before  you  again  begin  to  examine. 
What  will  satisfy  you  ?  What  have  you  to  ask  the  Wit- 
ness before  you?  What  will  suffice  to  decide  the  ques- 
tion in  your  favour,  or,  to  decide  it,  in  opposition  to  the 
present  vague  hope  which  you  indulge  ?  Answer  this 
question ;  and  then  set  about  the  investigation  of  your 
own  state  in  the  light  of  truth. 

3.  Whatever  may  be  the  result  of  your  examination, 
your  duty  is  obvious.  Engage  in  a  course  of  obedience 
to  God,  and  continue  perseveringly  in  pressing  forward 
to  the  prize.  Be  ye  therefore  sober ^  and  watch  unto  pray- 
er. Be  sober ^  be  vigilant ;  because  your  adversary  the  de- 
•viU  as  a  roaring  lion^  walketh  about  seeking  whom  he  may 
devour,*  By  self-examination,  you  have  ether  attained  to 
assurance  of  a  saving  interest  in  Christ,  or  have  reason 
to  conclude  that  you  are  still  in  your  sins,  unless  you  ar^ 

^5  Pet.  iv  7.  and  v.  8. 


INTEREST    IN    CHRIST.  243 

left  in  your  former  uncertainty.  Be  ye  therefore  sober 
and  vigilant.  Assurance  ought  not,  and  certainly  will  not, 
occasion  a  relaxation  of  your  pious  exertions.  If  you 
seem  to  yourself  to  be  still  in  your  sins,  it  is  high  time 
to  awake  out  of  sleep,  to  be  sober  and  vigilant.  If  you 
are  in  doubts,  sobriety,  and  prayer,  and  vigilance,  are 
obviously  required  as  your  duty.  In  all  cases,  study 
what  is  God's  will,  promote  his  glory,  obey  his  com- 
mandments, attend  his  ordinan<*es,  serve  him  with  love 
and  with  godly  fear.  Press  forward.  Strive  to  enter 
in  at  the  strait  gate.  The  kingdom  of  heaven  suffereth 
violence,  and  the  violent  take  it  by  force. 


If  you  are  sincerely  desirous  of  knowing,  whether 
your  religious  experience  be  of  a  holy  kind;  are  you 
not  equally  desirous,  that  you  should  be  in  fact  holy.'^ 
Be  so  then.  Wash  you,  make  you  clean ;  put  away 
the  evil  of  your  doings.  Cease  to  do  evil.  Learn  to 
do  well.  What  do  you  wait  for  ?  It  is  time  to  be  ear- 
nest. Are  you  anxious  to  ascertain,  what  is  the  nature 
of  the  exercises  of  your  mind  to-day,  during  this  dis- 
course, when  you  were  in  the  closet,  or  under  the  fig- 
tree,  last  night  or  this  morning  ?  Are  you  anxious  to 
know  whether  your  experience,  a  week  ago,  a  month 
ago,  or  years  before  to-day,  has  been  of  a  spiritual  and 
saving  nature ;  and  do  you  examine  yourself  for  this  pur- 
pose ?  You  do  well.  We  approve  of  your  anxiety,  and 
of  your  exertions :  but  wherefore  this  anxiety  and  these 
exertions  ?  Do  you  seek  for  the  comforts  of  assurance, 
in  order  to  lie  dow^n  and  sleep,  in  order  to  lie  at  ease  in 
Zion,  in  order  that  you  may  henceforward  cease  to  la- 
ment your  transgressions,  cease  to  exercise  repentance 


244 


ASSURANCE    OF    A    SAVING 


towards  God  ?  Such  assurance  would  be  presumption^ 
It  is  your  mercy  that  it  has  been  denied  to  you. 

Again  I  ask,  wherefore  have  you  sought  for  assur- 
ance ?  Do  you  know  yourself  the  motive  ?  Is  it  in  or- 
der to  go  on  your  way  rejoicing  in  a  sense  of  your  per- 
sonal safety  ?  A  sense  of  personal  safety  does  indeed 
afford  joy,  rational  joy — such  joy  is  recommended  by 
the  Lord,  as  an  object  worthy  of  pursuit.  Let  every 
man  prove  his  own  work^  and  then  shall  he  have  rejoicing 
in  himself  alone ^  and  not  in  another.^  But  what,  if  you 
have  been  disappointed  in  your  expectation  of  joy  .^  May 
not  your  self-examination  have,  notwithstanding,  been 
of  use  .^  Go  on  your  way,  mournfully,  if  not  joyfully. 
If  you  have  not  assured  your  heart  of  grace,  you  have 
assured  yourself  that  you  stand  in  need  of  it.  If  you 
have  not  discovered  that  you  are  safe  already,  you  have 
discovered  that  you  have  a  stubborn  enemy  to  combat. 
If  you  have  not  evidence  of  personal  holiness,  you  have 
ample  evidence  that  you  have  sinned.  Having  seen 
your  sins,  confess  them  before  the  Lord.  Having  a 
sight  of  the  enemy,  prepare  for  the  battle.  Put  on  the 
whole  armour  of  God.  Call  upon  the  Captain  of  your 
salvation.  Push  the  victory.  Weeping  may  endure  for 
a  nighty  but  joy  cometh  in  the  morning, 

4.  I  conclude  this  discoure,  by  directing  all  my  hear- 
ers to  him  in  whom  alone  is  salvation,  Jesus  Christ, 
the  Lamb  of  God^  that  taketh  away  the  sins  of  the 
world. 

% 

*  Gal.  vL  4.        t  Psalm  xxx.  5, 


INTEREST    IN    CHRIST.  245 

Faith  In  him  is  the  means  of  personal  safety :  for  he 
that  beheveth  in  him  shall  not  perish,  but  have  eternal 
life.  Let  believing  be  the  concJucling  act,  as  well  as  the 
commencing  act  of  your  hearts,  on  all  times  when  you 
engage  in  the  work  of  self-examination,  or  any  other 
religious  exercise.  The  life  of  the  Christian  is  a  life  of 
faith  upon  the  Son  of  God ;  and  the  employment  of  the 
Christian  is  a  walk  of  faith  in  him. 

Whatever  may  have  been  the  conduct  or  the  condi- 
tion of  my  hearers,  in  the  days  that  are  past,  which  can 
never  be  recalled;  whatever  may  now,  at  this  very 
moment,  by  your  religious  state,  it  is  the  will  of  God, 
revealed  in  the  scriptures — the  command  of  God,  re- 
peated from  the  pulpit,  that  ye  believe  in  his  Son^  whom 
he  hath  sent.  It  is  a  faithful  saying,  and  worthy  of  all 
acceptation,  that  Jesus  Christ  came  into  the  world  for 
our  redemption.  He  came  to  seek  and  to  save  that 
which  was  lost.  For  sinners  he  descended  to  the  earth ; 
for  sinners  he  obeyed  and  suffered.  Behold  him,  mortal 
man,  in  your  nature,  in  your  own  nature,  tasting  death 
in  our  behalf  He  was  wounded  for  our  transgressions, 
he  was  bruised  for  our  iniquities,  the  chastisement  of 
our  peace  was  upon  him,  and  with  his  stripes  we  are 
healed. 

You  all  have  need  of  his  salvation;  and  he  is  able  to 
save  to  the  uttermost  all  that  come  unto  God  by  him. 
His  salvation  is  offered  to  every  gospel  hearer;  and  to- 
day, you  have  the  assurance  furnished  directly,  without 
any  dependence  on  your  former  piety.     He  that  cometh 


246  ASSURANCE    OF    A    SAVING 

shall  tiot  be  cast  out.     He  that  tiow  cometh,  may  corne^ 
with  assurance  of  safety. 

Ye,  whose  hearts  are  already  assured  of  his  grace, 
will  again  welcome  the  well-known  offer ;  again  receive 
your  Saviour  in  your  arms  ;  and,  again,  commit  your 
souls  to  him.  This  action  and  reaction  of  the  Redeemer 
and  redeemed,  are  always  in  character.  It  is  the  ener- 
gy of  the  covenant,  proceeding  from  the  Head,  and 
actuating  the  members.  It  is  our  health  and  our  work ; 
our  duty  and  our  joy.  "  My  Beloved  is  mine  and  I  am 
his.  He  shall  say,  it  is  my  people,  and  they  shall  say, 
the  Lord  is  my  God."  Ye  too,  who  long  for  the  assur- 
ance of  salvation,  and  have  not  succeeded  to  your  sa- 
tisfaction in  examining  your  state,  are  now  invited  to 
come  directly  to  the  Lord,  in  the  full  assurance  of  re- 
ceiving salvation.*    Had  you  ascertained  to  the  full,  that 

*  There  has  been  much  controversy  in  the  Christian  church  oa 
the  subject  of  Assurance.  1  do  not  inten  I,  in  this  note,  to  review 
that  controversy,  or  ti»  refer  to  any  particular  sect  or  writer;  but  I 
make  two  remarks,  that  may  satisfy  the  inquiring  Christian  of  the 
propriety  of  this  invitation. 

1.  There  is  an  evident  distinction  made  in  the  common  langUMge 
of  the  churches  of  the  Reformation,  between  '  Fmf/i  in  Christy^ 
and  '■'The  Assurance  of  Grace  and  Salvation.'^  These  ex|)ressions 
have  become  technical;  and  it  wouUl  be  well  to  use  them  in  tiieir 
received  acceptation.  Faith  denotes,  the  exercise  of  our  mind  in 
receiving  and  resting  upon  Christ  for  salvation;  and  Assuranu  de- 
notes, the  persuasion  we  have,  froiu  inspecting  the  work  of  God 
upon  our  souls,  that  we  are  in  a  state  of  grace,  and  shall  certainly 
be  saved.  Saving  faith  is  distinctly  dei^cribed  in  the  14th  chap- 
ter of  the  Confession  of  the  Presbyteri  mi  Churches ;  and  assi  range 
OF  GRACE  and  SALVATION  is  explained  in  the  18th.     In  like  man° 


INTEREST    IN    CHRIST.  247 

you  were  pious  months  or  years  ago,  still  you  would 
depend  on  unmerited  grace ;  and  if  your  sins  have,  up- 
on examination,  proved  more  obvious  than  your  piety, 

ner,  the  Constitution  of  the  Belgio  Churches  describes  faith,  Con. 
Art.  22.  as  that  "Avhich  embraces  Jesus  Christ  with  all  his  merits, 
appropriates  him,  and  seeks  nothing  besides  him ;"  and  Assurance 
is  described  Canons,  Head  I.  Art.  12.  as  the  result  ol  "observing 
in  themselves  the  infallible  fruits  of  election  pointed  out  in  the  word 
of  God."  If  these  phrases  were  always  used  in  this  technical  sense 
there  would  be  little  danger  of  ever  confounding  the  one  with  the 
other.  The  ideas  are  obviously  distinct,  and  the  terms  which  have 
been  employed  to  represent  them  should  be  also  kept  equally  dis- 
tinct, 

2.  There  is,  nevertheless,  some  assurance  in  the  faith  of  God's 
elect.  In  every  act  of  faith  there  is  not  only  a  reality  and  a  certain- 
ty ;  but,  in  proportion  to  its  strength,  saving  faith  ne-  essarily  involves 
a  persuasion,  or  assurance  of  the  truth  ot  its  object.  We  usually 
distinguish  the  degree  of  conviction  which  we  have  of  any  truth 
proposed  to  the  understanding  by  such  phrases  as  these,  I  think,  I 
believe,  I  am  sure,  it  is  so.  When  I  believe  without  doubt,  then 
I  am  sure.  So  far  then,  as  strong  faith  is  an  exercise  of  intelIect^ 
there  is  an  assurance  of  the  truth  of  the  proposition  believed. 
*.*  We  believe  and  are  sure  that  thou  art  the  Christ."  To  give  assur- 
ance of  the  truth  is,  in  Scripture  style,  to  give  faith  of  the  truth, 
5r/5-<v  Trec^cctrx^if.  Acts  xvii.  31.  Here  the  very  same  word  jr/r<v  which 
is  rendered  usually  by  faith,  is  translated  assurance.  In  all  the 
other  passages  in  which  the  New  Testament  employs  the  term  as- 
surance, whether  it  be  assurance  of  understanding.  Col.  ii.  2.  as- 
surance of  hope,  Heb.  vi.  11.  much  assurance,  1  Thess.  i.  5.  full  as- 
surance of  faith  Heb.  x.  22.  the  same  Greek  word  "rXti^o^o^toe.  is 
used.  And  it  sonifies  a  high  degree  of  that  act  of  mind  with 
which  it  is  connected.  jtAjj^sj^  cpo^tu,  fully  carry.  Christ  is  offer- 
ed in  the  gospel  for  salvation.  Faith  receives  him  for  that  purpose  ; 
and  in  the  act  I  may  be  certain  of  the  object.  In  believing^  I  am 
sure  that  Christ  is  olfered  to  me,  and  I  receive  the  offer  with  as- 
surance that  he  will  save  me. 


248  ASSURANCE  OF  A  SAVING 

you  are  at  this  moment  authorized  to  rest  your  hope 
upon  perfect  righteousness :  for  that  righteousness  which 
satisfies  God,  is  unto  all  sinners  that  beheve.  'If  you 
were  ever,  in  earnest,  seeking  a  sense  of  your  safety ; 
you  w^ill  not  now  refuse  that  very  safety,  when  freely 
oifered  by  God's  ow^n  authority.  Come  unto  me^  and  I 
will  give  you  rest. 

And  ye,  criminals,  w^ho  have  hitherto  remained  in 
unbelief,  slothful,  voluptuous,  obstinate,  proud,  blas- 
phemers ;  ye,  too,  are  invited  by  the  God  of  mercy  to 
cease  from  sin,  and  accept  the  salvation  of  your  souls. 
Let  the  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts ;  hear,  and  your  souls  shall  live.  Be- 
lieve in  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved. 
Then  shall  ye,  too,  understand  our  language,  when  we 
repeat  the  words  of  inspiration,  "  Let  us  not  love  in 
word,  neither  in  tongue ;  but  in  deed  and  in  truth.  And 
hereby  we  know  that  we  are  of  the  truth,  and  shall 
assure  our  hearts  before  him."     Amen. 


THE  EVIDENCES  OF  TRUE  RELIGION 

IN  MAN. 


SERMON  Yll. 

i  John  iv.  13„..Herebt/  hnoiv  ive  that  ive  dwell  in  him^  and 
he  in  us^  because  he  hath  given  us  of  his  Spirit, 

J.  HE  record  of  human  feelings  and  actions,  in  the  va- 
rious ages  and  conditions  of  hfe,  is  universally  interest- 
ing to  the  man  of  sensibility.  Those  histories,  which 
in  the  narration  of  facts,  display  the  secret  springs  of 
individual  enterprise,  and  which,  together  with  great 
public  events,  describe  the  various  dispositions  and  the 
real  motives  of  the  agents  in  bringing  them  to  pass,  are 
the  most  instructive  both  to  the  philosopher  and  the 
statesman.  Indeed  the  accurate  delineation  of  the  prin- 
ciples and  the  passions,  which  ordinarily  govern  men 
in  the  several  departments  of  social  life,  stamps  some 
value  upon  even  fictitious  composition ;  and  unquestion- 
ably constitutes  the  principal  charm  of  parable  and  po- 
etry. Aware  of  this,  they  who  write  for  public  amuse- 
ment, take  care  to  interweave  with  their  story,   the 

33 


260  THE  EVIDENCES  OF  f  RtJE 

strongest  and  tenderest  passions  of  the  heart.  It  is  hf 
the  vivid  description  of  incidents  which  develope  charac- 
ter, that  such  authors  succeed  in  producing  the  enchant- 
ment,^  which  fixes  the  attention  of  the  most  giddy  and 
the  most  thoughtless  to  the  wild  and  extravagant  ro- 
mance, in  which  the  present  age  unhappily  abounds."^ 
It  cannot  then  be  deemed  uninteresting  to  the  intelli- 
gent Christian,  or  unprofitable  to  any  sincere  disciple 
of  our  Lord,  to  attend  to  the  peculiarities  of  a  charac- 
ter formed  by  the  ^'  power  of  godliness."  When  a  man 
has  been  for  some  time  influenced  by  the  precepts  of 
religion,  however  others  may  choose  to  act,  "  he  will  be 
happy  to  look  back  to  the  circumstances  under  w^hich 
piety  commenced  her  operations,  whether  they  were 
mingled  in  early  life  almost  insensibly  with  his  thoughts 
and  his  feelings,  or  came  on  him  with  mighty  force,  at 
some  particular  time,"  and  in  connexion  with  some  me- 
morable event,  which  was  the  instrumental  cause,  or 
the  providential  occasion  of  his  return  to  the  favour  and 
friendship  of  God.  He  will,  of  course,  trace  the  steps 
of  his  progress,  with  grateful  acknowledgment,  to  that 
power  which  advanced  him  to  the  decidedly  religious^ 
habit  that  renders  valuable  his  very  immortality. 

*  However  the  judicious  moralist  may  deprecate  the  tendency 
of  the  frivolous  and  wanton  productions  of  the  press,  the  state  of 
society,  which  is  indicated  by  a  general  taste  for  works  of  fancy,  is 
less  productive  of  actual  misery  than  that  barbarous  condition,  which 
cultivates  and  excites  restless  spirits  in  plotting  schem-es  of  iniqui- 
ty, and  executing  deeds  of  blood ;  aiwl  which  leaves  the  great  mass 
of  society  to  sink  in  the  more  beastly  indulgences  of  sensuality. 
The  pleasures  of  the  imagination,  if  not  more  favourable  to  piety, 
are  certainly  more  humane  than  the  gratification  of  vulgar  passions 
and  appetites. 


RELIGION    IN    MAN.  251 

High  were  the  hopes,  and  yet  serene  the  enjoyments 
<Df  the  amiable  apostle,  who  outUved  all  the  companions 
of  his  early  ministry,  when  taking  a  retrospect  of  his 
Christian  course  he  said — "  Hereby  know  we  that  we 
dwell  in  him,  and  he  in  us,  because  he  hath  given 
us  of  his  Spirit," 

In  these  words,  three  distinct  ideas  are  proposed  :  we 
have  a  fact  assetied  of  all  sincere  Christians  ;  "  we  dwell 
in  him  and  he  in  us" — we  have  it  also  asserted,  that 
this  fact  is  capable  of  being  asceiiained ;  "we  know  that 
we  dwell  in  him" — and  the  evidence  of  the  fact  is  decla- 
red; "hereby  know  we,  because  he  hath  given  us  of 
his  Spirit," 

"  To  dwell  in  Christ  Jesus,  and  have  him  dwelling  in 
us^^"*  signifies,  the  union  of  Christians  with  their  Re- 
deemer as  their  living  Head.  He  chooses  us  as  his  ha- 
bitation, to  be  the  subjects  of  his  grace  and  power: 
and  we  choose  him  as  our  dwelling-place  for  perpetual 
safety  and  happiness.  He  takes  possession  of  his  peo- 
ple, and  abides  with  them  for  ever :  they  commit  them- 
selves to  him ;  and  with  persevering  constancy  dwell  in 
him,  and  are  one  in  him.  The  union  of  these  distinct 
agents,  the  Surety  and  the  ransomed,  is  effected  by 
their  mutual  act.  He  offers  himself  in  his  word,  and  we 
by  faith  receive  the  offer:  quickened  moreover  by  his 
power,  we  consent  to  his  covenant,  and  offer  our  souls 
to  him :  he  accepts  and  saves.  The  union  is  real,  is 
sustained  in  law,  is  of  a  spiritual  nature,  and  absolutely 
indissoluble.      We  dwell  in  him  and  he  in  ns. 


252  THE    EVIDENCES    OF    TRUE 

Christians  are  capable  of  ascertaining  the  fact  of  their 
mystical  union  to  Christ  Jesus  their  federal  Head,  and 
thereby  of  assuring  themselves  of  a  saving  interest  in 
him.  Particular  texts  of  scripture  assert  this  assurance ; 
the  general  scope  of  revealed  religion  supports  the  doc- 
trine of  personal  confidence ;  there  is  an  evident  absur- 
dity in  the  contrary  supposition;  and  facts  numerous 
and  conclusive,  are  recorded  in  the  bible,  to  show  that 
the  saints  did  obtain  evidence  of  their  ov\rn  piety.  We 
know  that  ive  dwell  in  him  and  he  in  us. 

In  the  preceding  discourse,  I  have  showed  that  as- 
surance of  a  religious  state  is  attainable,  and  have  ex- 
plained the  principles  upon  which  self-examination  should 
be  conducted.  It  is  my  intention,  in  this  discourse,  to 
exhibit 

THE  CERTAIN  EVIDENCES  OF  TRUE  RELIGION  IN  MAN. 

"  Hereby  know  we  that  we  dwell  in  him  and  he  in 
us,  because  he  hath  given  us  of  his  Spirit."  This  evi- 
dence is  common  to  all  the  saints ;  and  it  is,  therefore, 
more  desirable  that  it  be  examined  and  understood  than 
that  which  is  either  occasional,  or  incidental.  Extraor- 
dinary cases  carry  with  them  their  own  proper  convic- 
tions ;  but  that  species  of  testimony,  without  which  even 
extraordinary  instances  of  conversion  cannot  be  verified, 
and  which  apply  to  all  possible  instances,  is  undoubt- 
edly of  more  importance  to  be  known,  than  that  which 
is  more  limited  in  its  application,  because  peculiar  to  a 
few  of  the  sons  and  daughters  of  Zion.  The  evidence, 
to  which  the  apostle  John  points,  in  my  text,  is  com- 


\ 

KELIGION    IN    MAN.  253 

rnon  to  all  believers.  They  all  dwell  in  Christ :  He 
dwells  in  every  one  of  them:  there  is  an  intimate  nnion 
between  him  and  them :  for  two  {saith  he)  shall  he  one 
flesh.  But  he  that  is  joined  unto  the  Lord  shall  be  one  Spi- 
rit.  And  hereby  we  know  it  to  be  the  case  with  our- 
selves personally,  because  he  hath  given  us  of  his  Spirit  ;^ 
for  if  any  man  have  not  the  Spirit  of  Christ,,  he  is  none  of 
his.  Every  one  that  believeth  hath  the  witness  in  himself; 
and  the  Spirit  himself  beareth  witness  with  our  spirits  that 
we  are  the  so7is  of  God. 

The  exercises  of  the  mind,  influenced  by  the  Holy 
Spirit,  are  the  evidences  of  true  religion  in  man.  The 
state  of  the  mind  is  known  only  by  its  exercises ;  and 
spiritual  exercises  indicate  the  operations  of  the  Spirit  of 
Christ :  "  to  be  spiritually  minded  is  life."  I  describe,  as 
the  means  of  assurance,  those  works  of  the  Spirit  which 
are  most  obvious;  which  are  common  to  all  believers; 
which  are  always  present  with  every  Christian  who  un- 
dertakes the  duty  of  self-examination;  and  of  which  each 
one,  being  proof  of  spiritual  mindedness,  is  of  course 
conclusive  evidence  of  our  union  to  the  Saviour  in  the 
covenant  of  grace.     Self-abasement — Dependence  on  Je- 

if=  <'  He  hath  given  us  of  his  Si)irit" — 5»  royTrvgyftscrog  olvth  h^euKsv 
iifttv.  The  phrase  is  elliptical.  The  meaning  is,  he  halh  conf*  rred 
the  gifts  of  his  Spirit.  This  is  our  evidence  of  personal  piety,  we 
HAVE  SPIRITUAL  ATTAINMENTS.  Not  coiTimon  Understanding:  for 
this  is  no  evidence,  although  from  the  Spirit  of  God.  Not  animal 
life  or  hodily  vigour  :  for  this  is  no  evidence  of  union  to  Christ,  al- 
though from  the  Spirit.  Not  miraculous  power:  for  this  too,  as  ap- 
pears from  1  Cor.  xiii.  is  no  evidence  of  piety,  although  also  from 
the  Spirit.  The  sandifi/ing  operations  of  the  Holy  Ghost  are  pe- 
r.uliar  to  redeemed  men  :  they  are  the  means  of  assurance. 


254  THE    EVIDENCES    OP    TRUE 

sus  Christ-^Submisslon  to  the  Saviour'^s  will — Joy  in  his 
salvatiouc 

This  is  the  most  simple  arrangement  of  the  gracious 
exercises  of  the  heart ;  for  it  exhibits  evidence  sufficient 
to  warrant  our  assurance,  and  not  pecuHar  to  any  one 
period  of  the  Christian's  new  hfe,  but  accessible  to  every 
regenerate  man  from  the  earliest  days  of  his  piety  to  the 
close  of  his  career  on  earth.  Let  us  examine  and  apply 
each  in  order. 

1.  Self-abasement  is  a  certain  evidence  of  true  religion. 
It  is  a  gracious  exercise,  the  effect  of  a  saving  work 
of  the  Spirit  in  the  soul.  I  shall  describe  it;  examine 
what  it  implies  ;  and  prove  my  assertion. 

1.  Abasement  is  depression;  and  self-abasement  is 
that  exercise  of  mind,  by  which,  convinced  of  sin,  we 
humble  ourselves  for  mercy  before  God  our  Saviour. 
It  is  not  an  undervaluing;  but  a  proper  estimate  of 
one's  self.  It  is  not  contempt  poured  upon  a  fictitious 
character  which  we  imagine  to  be  our  own ;  but  knowing 
what  we  really  are,  in  a  religious  point  of  view,  as  dis- 
tinct from  every  other  being,  we  humble  ourselves  be- 
fore God.  We  humble  ourselves,  not  merely  for  the 
sins  of  yesterday ;  not  merely  for  what  we  have  been  in 
time  past ;  but  as  we  are  noAV,  with  all  our  present  at- 
tainments, we  humble  ourselves  before  our  God.  In 
self-abasement,  you  do  not  compare  yourselves  with 
yourselves,  and  feel  depression  for  a  part  of  your  con- 
duct compared  with  another  part.  You  do  not  com- 
pare yourselves  with  other  men ;  and  feel  mortified  at 


RELIGION    IN    MAN.  25^5 

your  inferiority.  You  present  yourselves  before  the 
Lord,  sensible  of  your  unworthiness.  It  is  before  ''  the 
Lord  our  God'"*  we  come  in  this  exercise ;  not  to  the 
god  of  the  heathen,  or  the  god  of  the  infidel,  which  are 
no  gods ;  but  to  the  God  of  Abraham,  to  the  God  of  the 
Scriptures,  to  God  in  Christ  glorifying  himself  in  the 
redemption  of  sinners.  In  self-abasement,  the  creature 
humbles  himself  before  the  Creator;  the  subject  gives 
reverence  to  the  sovereign;  a  being,  of  little  power, 
bows  before  one  who  is  omnipotent ;  one  of  little  wis- 
dom, does  homage  to  infinite  intellect;  a  creature  of  im-. 
perfect  morals  is  ashamed  in  the  presence  of  him  who  is 
moral  excellence  itself,  who  is  glorious  in  holiness.  But 
this  is  not  all ;  this  is  not,  by  any  means,  the  prificiple  of 
self-abasement.  It  is,  that  man,  under  the  fight  of  the 
gospel,  humble  himself  for  his  sins  before  his  God — the 
God  whom  the  gospel  reveals ;  God  in  Christ  reconciling 
the  world  unto  himself  It  is,  that  the  Christian  hum- 
ble himself  before  the  Father,  and  the  Son,  and  the 
Holy  Ghost,  in  whose  name  we  are  baptized.  This 
is  self-abasement,  the  work  of  the  Spirit,  whereby  we 
know  that  he  dwelleth  in  us  and  we  in  him. 

You  have  heard  a  man  glory  in  his  strength,  in  the 
form  of  his  body,  in  his  wealth,  in  his  talents,  in  his 
literature,  in  his  power  of  drinking  wine,  in  his  artful- 
ness and  success  in  deception;  you  have  heard  many 
glorying  in  their  shame.  These  were  proud  of  their 
distinction,  however  obtained.  You  have  heard  men 
boast  of  their  religious  knowledge,  of  their  religious  de- 
light, of  their  supposed  attainments  in  piety,  nay  of 
their  humility,  while  they,  in  accommodation  to  the  pre- 


256  THE    EVIDENCES    OF    TRUE 

vailing  modes  of  speech,  ascribed  their  excellence  to  the 
grace  of  God.  These,  too,  were  proud  of  their  distinc- 
tion. Natural  genius  is  a  benefit,  and  it  cometh  from 
God.  Literature  is  valuable,  and  it  is  obtained  through 
his  providence.  Rank,  and  wealth,  and  power,  have 
their  advantages ;  and  are  owing  to  the  same  goodness. 
They  are  the  gifts  of  heaven.  It  is  lawful  to  esteem 
and  to  desire  such  benefits :  and  for  the  possession  of 
them,  it  is  our  duty  to  be  grateful  to  the  Giver  of  all 
good.  The  evil  of  pride,  does  not  lie  in  the  esteem  of 
great  and  good  qualities ;  nor  does  humility  consist  in 
referring  these  qualities  to  their  proper  source.  The 
sin  of  pride,  is  an  undue  self-complacency^  on  whatever 
account.  Its  exercises  may  be  occasioned  by  any  quali- 
ty which  is  supposed  to  confer  distinction;  but  the 
cause  of  such  exercises,  the  pinnciple  of  pride,  lies  in  the 
corrupt  nature  of  man.  There  was  a  man  who  appear- 
ed to  take  great  complacency  in  speaking  of  God's  dis- 
tinguishing goodness,  and  greater  still  in  setting  forth 
his  own  actual  goodness,  by  comparing  himself  with 
others ;  he  gloried  in  his  own  pious  exercises,  as  he  sup- 
posed them  to  be,  and  he  professed  gratitude  to  God, 
as  the  one  who  made  him  to  differ.  This  is  the  descrip- 
tion of  a  high  professor.  It  is  the  kind  of  character 
which  passes  with  most  respect,  among  those  who  ac- 
knowledge the  importance  of  experimental  religion  with- 
out understanding  the  nature  of  true  godliness.  It  is 
an  imposing  character,  believing  himself  a  saint  and  des- 
pising others.  The  Searcher  of  all  hearts  describes  the 
man  of  self-complacency,  in  contrast  with  the  man  who 
practises  self-abasement.  Luke  xviii.  10 — 14.  "  Two 
men  went  up  into  the  temple  to  pray ;  the  one  a  Pharisee, 


RELIGION    IN   MAN.  257 

and  the  other  a  Publican.  The  Pharisee  stood  and 
prayed  thus  with  himself,  God,  I  thank  thee,  that  1  am 
not  as  other  men  are,  extortioners,  unjust,  adulterers,  or 
even  as  this  Publican.  I  fast  twice  in  the  week,  I  give 
tithes  of  all  that  I  possess.  And  the  Publican,  standing 
afar  off,  would  not  lift  up  so  much  as  his  eyes  unto  hea- 
ven, but  smote  upon  his  breast,  saying,  God  be  merci- 
ful to  me  a  sinner.'^ 

The  Pharisee  was  a  high  professor;  a  professor  of 
a  high  degree  of  piety.  1.  Exemplary  in  his  attention  to 
public  ordinances,  he  went  up  to  the  temple,  2.  He  prac-' 
tised,  as  one  personally  interested  in  the  true  religion, 
he  prayed  within  himself.  3.  He  was  of  a  good  moral 
character,  chaste,  just,  conscientious,  and  punctual  in 
all  the  forms  of  religion,  and  in  the  support  of  it  by  his 
worldly  substance.  4.  He  was  quite  orthodox  in  his 
opinions,  and  no  legalist  in  his  own  eye :  He  acknow- 
ledged that  his  goodness  was  from  God,  and  according- 
ly, with  great  devotion,  he  gave  God  thanks,  as  the  God 
of  grace,  by  w^hom  he  was  made  to  differ  from  other 
men.  He  prayed^  God,  I  thank  thee  that  lam  not  as  other 
men.  What  more  would  you  have  in  a  professor? 
What  more  than  this  is  inculcated  or  expected  by  those 
ministers  of  religion  who  are  themselves  novices  ?  What 
more  than  this,  is  necessary  to  give  celebrity  and  eclat 
to  what  usually  passes  with  superficial  minds  for  the 
*'  work  of  God."  What  fault  would  you  find  with  the 
profession  of  the  Pharisee?  He  gave  God  thanks  for 
the  holiness  of  which  he  boasted.  Was  he  not  then 
evangelical  ?  No,  brethren,  he  was  not  of  an  evange- 
lical disposition.      Behold,   another  standing  afar  off- 

34 


"^2^^  THE    EVIDENCES    OF    THE 

with  modest  mien  and  downcast  eye,  so  full  of  reverence 
and  godly  fear,  that  he  thinks  himself  too  unworthy  to 
take  pleasure  in  his  own  exercises.  He  smites  upon  his 
breast^  sensible  that  it  contains  a  deceitful  heart.  Listen 
to  his  prayer,  "  God  he  merciful  to  me  a  sinnerP  He  is 
the  man  of  an  evangelical  disposition.  He,  by  the  Spi- 
rit, practises  self-abasement.  Publican  as  he  is,  and  of 
course  despised  by  the  high  professor,  "I  tell  you," 
said  the  Judge  of  the  world,  "  this  man  w^ent  down  to 
his  house  justified  rather  than  the  other:  for  he  that 
humbletb  himself  shall  be  exalted." 

The  religion  of  the  Pharisee  was  essentially  defect-- 
ive,  because  he  rested  upon  his  personal  attainments.  It 
did  not  alter  the  case  that  he  ascribed  those  attain- 
ments to  supernatural  influence."^  The  proud  man  will 
rarely  deny,  that  the  qualities  for  which  he  esteems 
himself,  are  derived,  either  immediately  or  ultimately, 
from  the  Creator  of  the  world.  The  body,  and  the 
mind,  and  the  wealth,  and  the  talents  of  all  men,  are 
from  the  Lord ;  and,  whether  the  gifts,  on  account  of 
which  we  overrate  our  personal  excellencies,  be  said 
to  have  come  down  from  the  God  of  nature  or  from  the 
God  of  grace,  the  disposition  of  self-complacency  in 
the  sinner  before  his  God  is  essentially  the  same.     It  is 


*  "  The  person  who  is  apt  to  think  that  he  is  a  very  eminent 
saint,  distinguished  in  Christian  experience,  is  certainly  mistaken : 
he  is  no  eminent  saint;  but  under  the  great  prevailings  of  a  self- 
righteous  spirit.  And  if  this  be  habitual  with  the  man,  he  is  ne 
saint  at  all :  he  has  not  the  least  degree  of  any  true  Christian  expe- 
a-ieace,  so  surely  as  the  word  of  God  is  true.'* 

Edwards  oti  the  Affections, 


RELIGION    IN    MAN,  259 

mrecessarily  sinful.  True  religion  causes  man  to  rejoice 
only  in  the  Lord,  always  in  the  Lord,  and  never  in  any 
exercise  or  disposition  of  his  own  faculties  towards  the 
Lord.  The  reason  is  obvious.  Every  exercise  of  the 
heart,  yea,  the  whole  disposition  of  the  soul,  whatever 
may  be  his  attainments  in  this  life,  comes  short  of  the 
perfection  which  the  law  of  God  demands.  Those  very 
affections,  which  are  certain  signs  of  a  state  of  grace, 
are  nevertheless  so  far  from  perfection,  that  we  need 
mercy  and  pardon  even  on  their  account ;  and,  conse- 
quently, they  can  never  warrant  the  complacency  which 
is  opposed  to  self-abasement  O  my  soul.)  thou  hast  said 
nnto  the  Lord,  Thou  art  my  Lord:  my  goodness  extendeth 
not  to  thee.  For  all  have  sinned.,  and  come  short  of  the 
glory  of  God,^ 

2.  Having  now,  brethren,  described  self-abasement, 
as  that  exercise  of  the  regenerate  heart,  wherein,  a 
man  under  a  sense  of  his  own  personal  unworthiness 
before  the  Lord,  presents  himself  for  mercy,  I  proceed 
to  specify  distinctly  what  is  implied  in  this  spiritual  ex- 
ercise. 

It  implies,  first,  conviction  of  sin.  Father,  I  have  sin- 
ned against  heaven,  and  before  thee,  and  am  no  more  ivor- 
thy  to  be  called  thy  son'\ — Then  shall  ye  remember  your  own 
evil  ivays,  and  your  doings  that  were  not  good,  and  shall 
loathe  yourselves  in  your  own  sight  for  your  iniquities, % 


*  Psalm  xvi.  2.     Rom.  iii.  23.        f  Luke  xv.  n,  &c, 
1  Ezek.  xxxvi.  31. 


260  THE    EVIDENCES    OF    TRUE 

It  implies,  in  the  second place^  self- abhorrence  in  the 
sight  of  God  on  account  of  our  iniquity.     Lord^  now 
mine  eye  seeth  thee  ;  wherefore  I  abhor  myself  and  repent 
in  dust  and  ashes.^     It  implies,  thirdly^  a  sentiment  of 
dejection,  as  it  regards  all  our  own  personal  qualities 
and  attainments,  both  of  nature  and  of  grace.     This  is 
described  in  Scripture,  as  being  poor  in  spirit^  lowly  in 
mind^  haying  a  broken  hearty  hiimbkyiess  of  mind^  &;c. 
It  implies,  yb?/r//i/?/,  fear  of  God's  displeasure,  and  anxi- 
ety to  escape  his  holy  indignation.     O  wretched  man  that 
I  am  !  who  shall  deliver  me  from  the  body  of  this  death  ?t 
It  implies,  fifthly^  approbation  of  that  constitution  of 
mercy,    whereby  all  God's   attributes  are  displayed. 
Out  of  the  depths  have  I  cried  unto  thee :  if  thou^  Lord^ 
shouldest  mark  iniquities^  O  Lord^  tvho  shall  stand?  But 
there  is  forgiveness  with  thee^  that  thou  may  est  be  feared. 
For  with  the  Lord  there  is  mercy ^  and  with  him  is  plen- 
teous redemption.^     It  implies,  in  the  sixth  place^  an  ac» 
ceptance  of  the  mercy  offered  to  us  by  the  Lord,  and 
application  for  it  by  prayer  unto  him.     The  publican^ 
standing  afar  off^  ivould  not  so  much  as  lift  up  his  eyes  to 
heaven,  but  smote  upon  his  breast,  saying,  God  be  merciful 
to  me  a  sinner,     j^nd  behold,  a  woman  in  the  city  which 
was  a  sinner,  when  she  knew  that  Jesus  sat  at  meat  in  the 
Pharisee^  house,  brought  an  alabaster  box  of  ointment, 
and  stood  at  his  feet  behind  him  weeping,  and  began  to 
wash  his  feet  with  tears,  and  did  ivipe  them  with  the  hair 
of  her  head.     Have  mercy  on  me,  O  Lord,  thou  Son  of 
David.     Then  Jesus  answered  and  said  unto  her,  O  wo-^ 
man,  great  is  thy  faith  ;  be  it  unto  thee  even  as  thou  ivilt.^ 


* 


Job  xlli.  5.  Q.  f  Rom.  vii.  24.  |  Psalm  cxxx< 

S  Luke  xviii.  13.  &  vii.  37.    Matth,  xv.  22—28, 


RELIGION    IN    MAN;.  261 

It  is  generally  admitted  by  all,  who  have  any  idea  of 
the  necessity  of  conversion  to  God,  that  in  the  origin 
of  vital  religion,  there  is  such  a  thing  as  conviction  for 
sin.  The  language  is  indeed  become  technical,  that 
jsuch  a  one  is  under  conviction^  when  it  would  be  repre- 
sented that  he  is  becoming  religious.  I  readily  admit, 
that  pungent  conviction  is  necessary  to  piety  even  in  an 
incipient  state ;  but  I  am  deeply  concerned,  lest  self- 
abasement  should,  in  theory^  be  limited  to  that  state.  I 
know  that  this  cannot  be  the  case  in  the  practice  or  ex- 
perience of  true  godliness.  Many  imagine  that  coyiver- 
sion  consists,  in  a  few  fits  of  anguish,  accompanied  with 
visible  effects,  such  as  tears,  and  sobs,  and  trembling, 
followed  speedily  with  gladness :  hence  the  use  of  the 
terms,  "  he  is  under  concern,"  "  he  has  received  com- 
fort," as  the  certain  description  of  regeneration.  Among 
deluded  fanatics,  the  test  of  progress  in  sanctification, 
is  the  confidence  and  the  joy  of  men  in  their  own  expe- 
rience. Bew^are,  brethren,  beware  of  such  deceits. 
Measure  rather  your  sanctification,  by  the  degree  of 
self-abasement  which  it  produces ;  and  let  God  only  be 
your  joy.  The  more  you  think  as  angels  do;  as  the  spirits 
of  the  just  in  heaven ;  as  God  the  Judge  of  all ;  the  more 
correctly  do  you  think.  In  their  sight,  your  attain- 
ments are  few  and  small ;  your  imperfection  is  obvious 
in  every  thing;  and  your  transgressions  numerous  and 
aggravated.  By  the  inhabitants  of  heaven,  the  attain- 
ments of  the  saints  on  earth  appear  no  more  than  the 
power  and  the  wisdom  of  mere  children.  They  judge 
correctly ;  and  the  greater  your  holiness,  the  more  will 
you  judge  like  them.     They  think  you  are  still  low, 


262  THE    EVIDENCES    OP    TRUE 

compared  with  the  standard  of  duty  and  perfection.* 
It  behooves  jou  to  think  lowly  of  yourselves  by  the 
same  rule.  God  resisteth  the  proud^  but  giveth  grace  unto 
the  humble.  Blessed  are  the  poor  in  spirit;  for  theirs  is 
the  kingdom  of  heaven.'\ 

3.  I  prove  the  assertion,  self-abasement  is  a  certain 
sign  of  true  religion. 

The  Holy  Spirit  is  appointed,  in  the  economy  of  the 
covenant  of  grace,  to  bring  all  redeemed  men  into  this 
state;  The  God  of  all  truth  positively  declares  that 
every  one,  who  is  in  this  state,  is,  in  fact,  blessed  with 
a  saving  interest  in  Christ;  and  consequently,  every 
one  who  is  conscious  of  self-abasement,  has  a  conclu- 
sive evidence  of  his  title  to  the  kingcdom  of  heaven. 
The  scriptures  support  me  in  these  assertions ;  "  When 
the  Comforter  is  come,  whom  I  will  send  unto  you  from 
the  Father,,  even  the  Spirit  of  truth  which  proceedeth 
from  the  Father,  lie  shall  testify  of  me  i,  And  when  he 
is  come,  he  will  repro\>e  the  world  of  sin.X  And  I  will 
put  my  Spirit  within  you — then  shall  ye  remember  your 
own  evil  ways,  and  shall  loathe  yourselves  in  your  own 
sight,  for  your  iniquities.§  For  thus  saith  the  high  and 
lofty  One  that  inhabiteth  eternity,  whose  name  is  holy,  I 

*  Truly,  brethren,  when  I  see  the  curse  of  God  upon  many 
Christians,  that  are  now  grown  full  of  their  parts,  gifts,  peace, 
comforts,  abilities,  duties,  I  stand  adoring  the  riches  of  God's 
mercy  to  a  little  handful  of  poor  believers ;  not  only  in  making 
fthem  empty,  but  in  keeping  them  so  {poor  in  spirit)  all  their  days. 

Shepard^s  Sound  Believer, 
T  James  iv.  6.     Matth.  v.  3.        :|:  John  xv.  26.  &  xvi.  8. 
§  Ezek.  xxxvi.  27,  ^\. 


RELIGION  IN  Man.  263 

dwell  in  the  high  and  holy  place,  with  him  also  that  m 
of  a  contrite  and  humble  spirit.  The  sacrifices  of  God 
tire  a  broken  spirit ;  a  broken  and  a  contrite  heart,  O  God, 
thou  wilt  not  despise.  Blessed  are  the  poor  in  spirit ; 
for  theirs  is  the  kingdom  of  heaven. 


11* 


No  doubt  can  remain,  that  such  Christian  humility, 
as  arises  from  a  sense  of  our  personal  unworthiness  be- 
fore the  God  of  our  salvation,  is  the  work  of  the  Spirit 
of  grace  in  the  soul.  Let  it  appear  in  the  form  of  re- 
verence and  godly  fear;  in  the  form  of  anxiety  to  be 
delivered  from  the  power  of  sin;  in  the  form  of  self- 
denial  ;  in  the  form  of  utter  despair  of  attaining  to  sal- 
vation on  account  of  any  goodness  in  ourselves,  whether 
natural  or  acquired,  either  by  our  own  exertions  or  by 
the  favour  of  God;  or  in  the  form  of  prayer  for  mercy 
on  account  of  the  merits  of  the  Lord  Jesus  our  cove- 
nant Surety :  in  whatever  form  or  degree  it  appears  to 
our  own  consciousness,  it  is  certain  evidence  of  the  truth 
of  our  piety :  it  does  not  make  a  title ;  but  it  is  proof 
of  our  title  to  "  the  inheritance  of  the  saints  in  light.'* 
The  title  itself  is,  indeed,  constituted  by  our  union  with 
the  Head  Christ ;  but,  hereby,  we  know  that  he  dwell- 
eth  in  us  and  we  in  him,  because  he  hath  given  us  this 
work  of  his  Spirit. 

II.  Entire  dependence  on  the  Lord  Jesus  Christ  is 
certain  evidence  of  a  state  of  grace. 

JVo  man  can  say  that  Jesus  is  the  Lord.,  but  by  the  Holy 
Ghost.     Any  one,  it  is  true,  may  read  or  repeat  these 

*  Isa.  Ivii.  15.    Fs.  li.  17.    Mattli.  v.  3. 


i6i 


THE    EVIDENCES    OF    TRUE 


words ;  but  no  man  can  say  with  truth,  that  Jesus,  the 
only  Saviour,  is  in  fact  the  Saviour  of  his  choice,  and 
that  he  depends  upon  him,  as  the  Lord  of  hfe,  for  eter- 
nal salvation, — no  man  can  say  this,  at  any  time,  but  by 
the  Spirit  of  God.  It  is  an  exercise  of  saving  faith,  and 
a  certain  sign  of  spiritual  life. 

The  Scriptures  assure  us  that  salvation  is  of  grace, 
through  faith ;  and  that  saving  faith  is  not  of  ourselves, 
but  is  the  gift  of  God.  Dependence  on  Christ  for 
that  salvation  is,  of  course,  an  essential  part  of  '^  the  faith 
of  God's  elect."  The  exercises  of  faith  are  indeed  vari» 
ous,  according  to  the  various  occasions  furnished  by 
him  that  made  us,  for  our  Improvement  in  Christian  ex- 
perience and  usefulness.  Believers,  when  they  act  ap- 
propriately, under  all  the  circumstances  of  their  condi- 
tion in  the  world,  act  piously,  intelligently,  and  discreet- 
ly. The  exercises  of  faith  are  of  course  exceedingly  di- 
versifiecj.^  The  several  parts  of  divine  revelation,  which 
is  always  the  light  in  which  Christians  walk,  and  the 
rule  by  which  they  act,  afford  ground  for  several  dis- 
tinct exercises  of  our  new  nature  upon  evangelical  prin- 
ciples. Faith  assents  to  the  truth  of  the  facts  asserted 
in  the  Bible ;  complies  with  the  precepts,  and  the  invita- 
tions ;  embraces  the  promise  and  the  offer ;  and  with  ai> 
unwavering  conviction  of  the  reality  of  divine  things, 
seeks  and  expects  the  enjoyment  of  them  in  heaven.  If 
is  the  substance  of  things  hoped  for,  and  the  evidence  of 
things  not  seen. 

Faith  has  respect  to  the  divine  Being ;  the  persons  of 
the  Godhead ;  the  attributes  and  the  works  of  the  Father, 


RELIGION    IN    MAN. 


26^ 


■and  of  the  Son,  and  of  the  Holy  Ghost;  to  the  person, 
the  offices,  and  the  graces  of  the  Mediator;  the  love  of 
God  the  Father,  and  the  fellowship  of  the  Spirit  of  God 
and  of  Christ.  It  is  the  soul's  desire  of  enjoying  God; 
it  is  the  acceptation  of  the  good  things  which  are  offer- 
ed in  the  gospel;  it  is  the  act  of  the  renewed  under- 
standing assentinor  to  the  doctrines  of  truth,  and  of  the 
renewed  heart  uniting  itself  in  love  to  Jesus  Christ,  the 
SECOND  Adam,  as  our  new  covenant  head.  Faith  is  the 
seeing,  the  hearing,  the  receiving,  the  eating  and  drink- 
ing, the  walking,  the  resting,  of  our  spiritual  man.  It 
is  the  living  energy  of  the  new  creature  exercising  itself 
in  godliness,  in  the  strength  of  the  Lord  of  life.  The 
life  which  I  now  live  in  the  fleshy  I  live  by  the  faith  of 
the  Son  of  God^  who  loved  me,  and  gave  himself  for  me. 
This  is  the  faith,  without  which  there  is  no  salvation  to 
any  soul  of  man,  and  with  which  there  cannot  possibly 
be  final  condemnation.  There  is  no  proposition  more 
positively  asserted  in  the  word  of  God  than  this — He 
that  believeth  shall  be  saved^  and  he  that  believeth  not  shall 
be  damned,  God  hath  spoken  it ;  and  it  must  be  true. 
God  hath  promised ;  and  he  is  faithful  that  promised, 
and  able  also  to  perform.  Faith  is  the  gift  of  God,  for 
the  express  purpose  of  uniting  us  to  his  Son,  that  we  may 
have  everlasting  life.  It  does,  in  fact,  unite  us  to  the 
Redeemer;  and  the  divine  law  sustains  the  union:  he  is 
the  Lord  our  righteousness.  Being  united io  the  Redeem- 
er, the  law  cannot  condemn ;  because  it  no  more  ap- 
plies, for  the  purpose  of  either  justification  or  condem-* 
nation.)  to  the  sinner  in  his  own  person.  The  believer 
must  be  treated  according  to  the  newly  constituted  re- 
lation of  his  soul  to  the  Saviour.     "  We  are  dead  to  tlw- 

35 


266 


THE    EVIDENCES    OF    TRUE 


law  by  the  body  of  Christ,  being  married  ta  another 
husband.  God  is  just,  and  who  is  he  that  condemneth? 
There  is  therefore  now  no  condemnation  to  them  that 
are  in  Christ  Jesus."  Faith  is  a  gift  and  a  blessing  of 
the  covenant  of  grace,  and  that  covenant  is  ordered  in 
all  things  and  sure.  It  rs  the  will  of  God  that  believers 
should  be  saved.  From  all  eternity  he  determined 
it  should  be  the  case.  In  order  that  it  might  be  so,  he 
sent  his  Son  into  the  world :  the  Redeemer  came,  and 
obeyed,  and  suffered,  and  died,  and  rose  again,  and 
ever  liveth  to  make  intercession  for  us.  For  this  pur- 
pose the  gospel  is  published,  ministers  are  sent,  a  church 
is  formed  and  preserved ;  ordinances  are  appointed  and 
administered,  and  the  Holy  Ghost  is  given.  It  must  be 
so.     "  He  that  believeth  shall  be  saved." 

Will  you,  my  hearers,  admit  this  truth  ?  If  you  reject 
this  truth,  I  cannot  reason  with  you  upon  the  subject  of 
personal  assurance  of  salvation.  There  is  no  ground 
upon  which  the  preacher  and  the  hearer  can  meet  for 
the  discussion,  if  you  deny  salvation  to  the  believer;  if 
you  can  even  doubt  whether  the  believer  shall  be  saved ; 
if  you  doubt  God's  word,  so  often,  so  unequivocally,  so 
clearly  and  powerfully  repeated  from  heaven.  Again,  I 
ask  my  congregation,  will  you  admit  the  truth,  "  The 
behever  shall  be  saved  .'^  Grant  me  your  assent  to 
this  sentiment,  and  I  now  ask  no  more.  You  grant  it 
then.  I  know  that  you  believe  and  are  sure,  that  Christ 
is  able  to  save  to  the  uttermost.  I  proceed  to  the  de- 
monstration— cordial  and  entire  dependence  on  Christ 
for  salvation  is  conclusive  evidence  of  a  state  of  grace. 


BELIGION    IN   MAN.  267 

Come,  then,  ye  anxious  children  of  my  God,  let  us 
look  around  for  subjects  in  this  congregation,  to  whom 
the  text  may  be  apphed.  Look  within  you  for  the 
character  specified,  dependence  on  Christ  for  eternal 
life. 

This  character  is  simple;  the  examination  will  not 
perplex  the  most  feeble  disciple  :  it  is  obvious ;  and  may 
he  discovered  by  every  one :  it  is  common  to  all  Chris- 
tians ;  and  therefore  whatever  difference  there  be  among 
the  saints,  each  has  this  witness  within  himself:  this 
character  is  not  temporary  or  occasional,  but  habitual 
and  permanent ;  and  therefore  you  have  at  all  times  this 
certain  sign  of  true  religion. 

I  show  you  what  is  implied  in  this  character^  and  that 
it  is  proof  of  spiritual  union  to  the  Saviour, 

1.  Dependence  on  Christ  for  salvation  implies^  first ^ 
that  you  really  desire  salvation.  You  certainly  know, 
whether  this  is  the  case  with  you  or  not.  It  implies,  se- 
condly, that  you  know  who  is  the  Saviour  sent  from  God, 
and  of  whom  the  Scriptures  testify.  It  is  upon  him  we 
must  depend ;  for  this  is  the  true  God  and  eternal  life. 
I  am  not  speaking  of  dependence  on  a  fictitious  charac- 
ter ;  but  upon  the  very  Christ  described  in  the  Bible, 
The  meaning  of  dependence  you  know.  It  is  the  third 
idea  implied  in  the  character.  It  is  the  laying  all  your 
weight  upon  him — casting  a  burden  on  him,  leaning 
yourselves  upon  him,  resting  your  souls  upon  him, 
trusting  your  interests  to  him.     Fourthly,  it  is  a  depend- 


26B  THE    EVIDENCES    OF    TRUE 

ence  for  a  specified  purpose — for  eternal  life.  This 
includes  all  your  needs :  Pardon,  peace,  holiness,  com- 
fort, life,  hope  in  death,  and  a  glorious  immortalitj — de- 
pendence for  eternal  life,  and  nothing  short  of  this, 
nothing  but  what  is  involved  in  this.  Fifthly^  the  de- 
pendence is  cordial — a  matter  of  choice,  of  intelligent 
choice :  it  is  entire,  without  reserve,  and  without  doubt  of 
his  power  to  support  you :  it  is  exclusive ;  for  there  is 
none  associated  with  him  as  in  part  a  Saviour,  nor 
works,  nor  gifts,  nor  friends,  nor  saints,  on  earth  or  in 
heaven,  nor  angels,  nor  personal  attainments  of  any 
kind :  Christ  stands  alone  as  the  Rock.  There  he  is  be- 
fore you,  a  sure  foundation,  elect,  precious ;  he  that  be- 
lieveth  in  him  shall  not  be  confounded.  All  this  is 
plain  to  the  meanest  capacity :  and  it  remains  for  me 
only  to  ask  you,  are  you  conscious  of  such  dependence  ? 
Then  you  stand  upon  the  Rock,  against  which  the  gates 
of  hell  shall  not  prevail. 

2.  This  dependence  is  evidence  of  true  religion  in 
the  soul. 

You  will  readily  perceive,  that,  by  the  description  we 
have  given  of  saving  faith,  dependence  on  Jesus  Christ 
for  eternal  life  is  an  exercise  of  that  distinguished  grace, 
and  is  a  work  of  the  Spirit  which  is  given  to  us.  The 
whole  description  of  faith  may  be  summarily  compre- 
hended in  this  short  sentence,  a  "  receiving  and  resting 
upon  Christ  alone  for  eternal  life."  This  is  saving 
faith ;  and  it  follows,  that  dependence  on  him  for  future 
Jiappiness,  being  an  exercise  of  f9,ith,  is  certain  evidence 
of  its  existence. 


RELIGION    IN    MAN.  269 

The  faith  of  the  saints  is  made  manifest  by  works, 
for  it  works  by  love  and  purifies  the  heart.  Tlie  Apostle^ 
who  said  that  faith  ivithout  works  is  dead,  taught  us 
to  show,  both  to  ourselves  and  to  others,  our  faith  by 
our  ivorks.  This  principle  is  applicable  to  every  power 
and  faculty  of  man.  The  effect  indicates  the  presence 
of  a  cause ;  the  exercise  proves  the  existence  of  the  fa- 
culty. Every  man,  and  every  body  of  men,  under 
the  dictates  of  common  sense,  act  upon  this  principle.  If 
you  are  a  good  reader,  a  good  speaker,  or  a  good  wri- 
ter, give  us  a  specimen  of  your  powers.  This  is  pre- 
ferable to  the  testimony  of  a  hundred  witnesses.  Are 
you  benevolent }  show  it  by  your  beneficence ;  disinter- 
ested }  seek  not  an  increase  of  ease,  or  pleasure,  or  emo- 
lument, show  us  your  mildness,  your  self-denial,  your 
public  spirit.  When  I  was  in  Cyprus,  said  the  boaster, 
I  leaped  over  a  bar  elevated  twenty  feet  above  the 
ground ;  do  it  now,  said  his  opponent,  and  1  Avill  believe 
your  assertion.  This  is  the  mode  in  which  self-exami- 
nation  should  be  conducted.  Faith  is  its  own  best  evi- 
dence. Are  you  a  believer  }  exercise  that  faith ;  and  de- 
pend, at  this  present  moment,  upon  the  Redeemer,  for 
eternal  life.  True  faith  may  be  every  where  and  always 
exercised.  It  is  never  out  of  time  or  out  of  place. 
Dreams,  and  visions,  and  voices,  and  suggestions,  sud- 
den alarms,  and  extraordinary  fears  or  joys ;  tears  and 
sobs,  and  cries,  and  songs,  and  ecstacies  are  deceitful : 
bodily  service  profiteth  little.  Even  inspiration,  the 
gift  of  tongues,  prophecy,  and  other  powers  of  miracle, 
may  be  communicated  without  true  holiness,  but  the 
work  of  the  Holy  Ghost,  is  the  infallible  indication  of 
his  presence  with  our  spirits.     The  believer  shall  be 


270  THE  EVIDENCES  OF  TRUE 

saved ;  and  he  is  a  believer  v^^ho  trusts  in  the  Redeemer^ 
in  fact  and  exclusively,  for  that  salvation.  These  things 
were  written  that  ye  might  believe^  and  that  believing  ye 
might  have  life  in  his  name. 

III.  Submission  to  the  law  of  Christ  is  an  evidence  of 
true  godliness. 

There  is  no  system  of  religion,  however  otherwise 
absurd,  that  does  not  recommend  morality.  All  man- 
kind, even  the  most  wicked  and  profane  of  our  race, 
acknowledge  that  decent  moral  conduct  is  essential  to 
a  virtuous  life.  The  institutions  of  civil  society,  for  the 
education  of  youth,  the  preservation  of  good  order,  and 
the  exercise  of  jurisprudence,  all  proceed  upon  the  prin- 
ciple, that  sound  morals  should  be  cultivated  and  ob- 
served, as  conducive  to  personal  happiness  and  the  pub- 
lic prosperity.  The  moral  tendency,  of  the  Christian 
revelation,  has  been  observed  and  inculcated  by  all  who 
profess  respect  for  the  Bible ;  and  the  several  churches 
require,  as  evidence  of  a  good  conscience,  outward  con- 
formity to  the  precepts  and  ordinances  of  religion.  We 
cannot,  therefore,  be  mistaken  in  saying  that  Christian 
obedience  is  a  sure  sign  of  a  Christian  disposition.  It 
was  the  Saviour  himself  who  said,  "  If  ye  love  me, 
keep  my  commandments :  and  if  ye  keep  my  command- 
ments, ye  shall  abide  in  my  love. 


59# 


That  you  may  be  enabled  to  apply  this  text  to  your 
own  experience,  I  will  explain  what  I  mean  by  the  law 


*  John  xiv.  15,  and  xv.  10. 


RELIGION    IN    MAN.  271 

t?f  Christ — show  wherein  submission  to  it  consists — and 
prove,  that  such  submission  is  decisive  evidence  of  union 
with  him  for  eternal  salvation. 

1.  The  law  of  Christ  is  the  entire  rule  of  moral  obli- 
gation dispensed  bj  Messiah  to  the  sons  of  men. 

God  hath  not  left  any  of  his  creatures  in  a  state  of 
absolute  insubordination.  No  created  being,  animate  or 
inanimate,  exists  independently  of  his  will.  There  is 
not  a  particle  of  matter,  nor  any  combination  of  material 
atoms,  from  the  dust  of  the  balance,  to  the  sun  in  the 
firmament,  which  he  does  not  uphold,  and  govern  by 
laws  suited  to  their  nature  and  design.  There  is  not 
a  single  mind,  nor  any  community  of  intelligent  beings, 
which  he  does  not  control,  or  over  which  he  has  not  legis- 
lated. He  has  not  left  us,  on  our  creation,  without  pro- 
posing and  enacting  statutes  for  the  regulation  of  our 
thoughts  and  our  actions :  and  he  hath  sent  his  Son  in- 
to the  world,  not  to  destroy  the  law,  and  set  us  upon  a 
footing  of  disorder  and  independence,  but  to  fulfd  the 
law;  to  set  aside  its  condemning  power;  and  to  establish 
its  obligation  upon  our  consciences.  If  there  were  no 
law,  there  could  not  be  any  virtue  or  vice,  any  sin  or 
holiness  among  dependent  creatures :  for  where  there 
is  no  law,  there  is  neither  obedience  nor  transgression. 
Christians  are  of  course  still  under  a  rule  of  duty. 
They  are  indeed  become  dead  to  the  law^  as  a  covenant 
of  works — as  a  rule  of  probation,  upon  which  depends 
their  acceptance  and  adjudication  to  the  state  of  con- 
firmed felicity  in  heaven.  They  are  married  1o  another 
husband,  in  whom  they  have  both  righteousness  and 


272  THE    EVIDENCES    OF    TRUE 

strength ;  and  their  right  to  tlie  kingdom  of  God,  is  un- 
alterably secured  by  the  merits  of  their  Redeemer. 
They  are  delivered  by  the  New  Testament  from  the 
legal  ceremonies  of  "  the  law  given  by  Moses ;"  but 
they  are  still  under  a  rule  of  righteousness.  Do  we 
ihen^  said  the  Apostle,  to  those  who  attempted  to  turn 
the  grace  of  God  into  a  system  of  licentiousness,  do  we 
then  make  void  the  laiv  through  faith?  God  forbid:  yea, 
tve  establish  the  law*  Reasoning  with  the  Corinthians^ 
the  same  Apostle  urges  upon  their  attention  his  owe 
industry  and  self-denial  in  promoting  the  objects  of  his 
ministry:  he  refers  to  his  accommodating  disposition., 
conformins:  to  all  outwaid  varieties  of  condition  and 
manners,  consistent  with  the  purity  and  fidelity  of  a 
public  servant  of  God.  Comparing  Jews  and  Gentilesr, 
he  had  occasion  to  speak  of  the  former  as  under  the  law^ 
and  of  the  latter  as  ivithout  law;  and  lest  the  Christians 
w^ho  lived  without  observing  the  Jewish  law  should  be 
suspected  of  opposition  to  the  principles  of  all  law,  he 
adds  in  a  parenthesis,  as  a  description  of  their  condition, 
being  not  ivithout  law  to  God,  but  under  the  law  to 
Christ.  This,  then,  is  the  situation  of  a  truly  religious 
man ;  he  is  under  the  law  of  Christ. 

*  Rom.  iii.  31.  A  confusion  of  ideas  often  takes  place  in  rela- 
tion to  this  subject.  The  new  dispensation  sets  aside  the  obliga- 
tion of  the  Old  Testament  ritual ;  and  the  covenant  of  grace  sets 
aside,  from  believers,  the  penalty  of  the  covenant  of  works. 
These  are  facts  :  they  are  Christian  privileges  ;  am\  the  day  we  for- 
get this,  we  forget  the  gospel  of  the  grace  of  God :  for  in  both  these 
cases,  we  are  delivered  from  the  law  by  Jesus  Christ.  "We  are 
dead  to  the  law;  we  are  without  law;  we  are  not  under  the  law, 
but  under  grace."  But  we  are  under  the  law  as  \  rule  of  life. 
This  distinction  ought  not  to  be  at  any  time  Ibrgotten. 


RELIGION    IN    MAN.  273 

God  reveals  himself  to  fallen  sinners  in  the  Media- 
tor: and  the  whole  doctrine  of  the  Bible  is  the  word  of 
Christ.  The  light  imparted  in  the  sacred  volume,  and 
the  precepts  which  it  contains ;  the  motives  of  action 
which  it  presents  to  the  mind;  all  its  contents;  the 
whole  Christian  revelation,  is  an  expression  of  the  wall 
of  God  in  Christ.  As  such  it  is  applied  by  the  Holy 
Spirit;  for  the  whole  of  the  work  of  the  Comforter  con- 
sists in  taking  from  Christ  to  his  disciples.  Therefore^ 
said  /,  that  he  shall  take  of  mine,  and  shall  shoiv  it  unto 
you.*  Wielding  the  sceptre  of  universal  dominion, 
Messiah  is  head  over  all  things  to  the  church  which  is 
his  body:  He  is  clothed  with  the  whole  authority  of 
the  Godhead  for  the  government  of  the  world ;  and  his 
Spirit  applies  his  law  to  the  saints.  '^  He  shall  not 
speak  of  himself — he  shall  glorify  me ;  for  he  shall  re- 
ceive of  mine,  and  shall  show  it  unto  you.  All  things 
that  the  Father  hath  are  mine."t 

The  w^hole  system  of  moral  obligation  is  administer- 
ed by  Jesus  Christ;  and  of  course  all  real  Christians 
submit  to  the  law  as  thus  proclaimed  from  on  high. 
Outward  conformity  to  the  rule  answers  the  purposes 
of  visible  order  in  society,  wdiatever  may  be  the  respect 
which  the  inner  man  pays  to  the  authority  of  the  Lord 
our  Redeemer;  but  in  order  to  try  the  heart  for  the 
purposes  of  assurance  before  God,  it  is  indispensably 
necessary  to  recognize  the  authority  of  Christ.  Natu- 
ral religion  may  be  cultivated,  by  urging  and  observing 
the  authority  of  a   Supreme  Being  over  the  rational 

"^  John  xv'u  15.  ,  t  John  xvi.  13-»15, 

36 


274  THE    EVIDENCES    OF    TRUE 

creature ;  and  that  religion  may  be  affected  in  its  obser- 
vances and  enlarged  in  its  code,  by  coming  in  contact 
with  the  christian  revelation :  there  may  be  a  nominal 
and  apparent  christian  obedience,  that  will  pass  even  in 
the  church,  while  respect  is  had  only  to  the  authority  of 
Jehovah  absolutely  considered  as  the  Lawgiver;  but 
there  is  no  Christianity  without  viewing  the  whole  sys- 
tem of  moral  obligation  as  the  law  of  Christ.  He  is  our 
Lord  :  "  and  the  Lord  is  our  Judge,  the  Lord  is  our  law- 
giver, the  Lord  is  our  King ;  he  will  save  us.  For  he  is 
thy  Lord,  and  worship  thou  him."*  There  is  one  lawgi- 
ver who  is  able  to  save  and  to  destroy.  However, 
brethren,  you  may  read  books,  and  support  churches, 
and  hear  sermons,  that  have  no  respect  to  Gocf's  be- 
tug  in  Christy  when  you  try  yourselves,  as  to  your  reli- 
gious state,  it  is  indispensably  necessary  for  you  to  as- 
certain that  you  have  received  the  law  of  Christ  as  your 
actual  rule  of  life, 

2.  I  shall  show  wherein  submission  to  the  Saviour's 
law  consists. 

Submission,  is  the  delivering  one's  self  to  the  disposal 
of  another;  and  applied  to  the  will  of  God  it  denotes 
our  cordial  obedience  to  him  when  his  will  is  made 
known.  It  is  consonant  to  reason,  that  we  submit  our- 
selves to  the  King  of  saints.  The  dignity  of  his  person, 
who  thought  it  not  robbery  to  be  equal  with  God,  who 
is  God  over  all  blessed  for  ever,  renders  it  becoming 
that  all  creatures  that  are  on  earth  and  in  heaven  should 

^  Isa.  sxxiii.  22.     Psalm,  xlv.  II. 


RELIGION    IN   MAN,  275 

obey  him.  The  official  relation  in  which  he  stands  to 
us,  as  the  Mediator  between  God  and  man,  is  an  addi- 
tional consideration  for  our  doing:  homaore  to  him.  It  is 
the  will  of  heaven  too  that  all  men  should  honour  the 
Son  even  as  they  honour  the  Father :  for  he  is  the  image 
of  the  invisible  God,  the  express  image  of  the  Father's 
person.  As  our  Representative  he  stands  on  high  ma- 
king intercession ;  and  as  the  Representative  of  God  in 
upholding  and  governing  the  world,  and  in  dispensing 
laws  and  blessings  to  believers,  it  is  becoming  the  sub- 
jects of  his  peculiar  kingdom  to  maintain  the  principles 
of  obedience  as  due  to  him  from  all  men  in  their  several 
relations  and  capacities ;  and  to  practise  themselves  upon 
that  principle  in  all  their  personal  and  social  concerns. 

In  Christian  submission  to  the  law  of  God  in  Jesus 
Christ,  is  implied,  conscientious  abstinence  from  all  sin — 
punctual  and  solemn  attention  to  all  his  ordinances  of 
religious  worship — the  subjection  of  the  temper  of  the 
heart,  to  all  the  principles  of  holiness— and  the  active 
performance  of  the  several  duties  we  owe  to  all  our  fel- 
low men. 

This  is  the  conversation  which  become  th  the  gospel. 
The  question  is  not  indeed  in  the  present  discburse, 
about  the  perfection  of  this  obedience ;  but  about  its 
sincerity.  We  are  not  speaking  of  the  condition  of  our 
acceptance  with  God  to  favour — to  pardon,  peace,  and 
glory.  We  are  speaking  of  the  means  of  assurance 
that  we  have  already  been  accepted  of  him  for  the  sake 
of  Christ's  rio^hteousness :  And  the  evidence  is  a  sincere 
submission  to  his  known  precepts.     We  know  indeed 


276  THE    EVIDENCES    OF    TRUE 

that  you  are  imperfect.  We  know  that  in  every  thing 
you  fall  sliort  of  your  obhgations.  We  urge  at  all  times 
perfection  as  a  duty  upon  man.  We  exhibit  perfection 
to  your  hopes,  as  an  object  to  be  attained  on  the  dissolu- 
tion of  this  tabernacle ;  but  we  require  sincerity  as  an 
evidence  of  piety,  as  an  evidence  that  the  work  is  begun 
which  shall  be  carried  on  unto  perfection.  Of  this  you 
can  judge  :  and  you  can  readily  ascertain  whether  you 
sincerely  submit  yourselves  to  the  law  of  Christ. 

3.  Such  submission  is  a  certain  sign  of  true  religion : 
for  it  is  an  essential  part  of  godhness.  No  man,  except 
a  pious  man,  renewed  and  enlightened  by  the  Spirit  of 
of  God,  has  a  spiritual  discernment  of  the  law :  for  the 
carnal  mind  is  enmity  against  the  Lawgiver.  Divine  re- 
velation affirms,  that  obedience  is  the  fruit  and  the  evi- 
dence of  the  love  of  God  shed  abroad  in  the  heart  by 
the  Holy  Ghost.  "Whosoever  believeth  that  Jesus 
is  the  Christ  is  born  of  God :  and  every  one  that  loveth 
him  that  beo^at,  loveth  him  also  that  is  beofotten  of  him. 
For  this  is  the  love  of  God  that  ye  keep  his  command- 
ments.*" The  same  Apostle,  in  another  place,  ex- 
pressly teaches,  that  keeping  the  commandments  is  an 
evidence  of  our  vital  union  with  the  Saviour.  "  He  that 
keepeth  his  commandments  dwelleth  in  him,  and  he  in 
him :  and  hereby  know  we  that  he  abideth  in  us,  by  the 
Spirit  which  he  hath  given  us."t 

The  personal  experience,  of  inspired  men,  proves 
that  Christian  obedience  is  evidence  of  piety.     There- 

*  J  John  V,  1—3.  t  Chap.  iii.  2t. 


RELIGION    IN   MAN.  277 

fore  are  they  said  to  "  walk  not  after  the  flesh,  but  after 
the  Spirit :  for  the  law  of  the  Spirit  of  life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  sin  and  death^''^  I  shall 
add  for  further  confirmation,  two  other  texts  of  Scrip- 
ture. One  refers  to  the  covenant  of  grace,  the  source 
of  all  vital  religion — that  covenant,  which  the  Saviour 
himself  dispenses ;  and  it  shows  that  the  principles  of 
evangelical  obedience  are  communicated  by  him  accord- 
ing to  that  covenant.  This  shall  he  the  covenant  that  1 
will  make  with  the  house  of  Israel:  after  those  days^  saith 
the  Lord,  I  will  put  my  law  in  their  inward  parts,  and 
write  it  in  their  hearts,  and  I  will  be  their  God,  and 
they  shall  be  my  people,'\  The  other  informs  us  of  the 
nature  of  the  kingdom  of  God,  of  which  all  the  saints 
are  admitted  members ;  and  points  out  the  consequence 
of  serving  the  Lord  Jesus  Christ.  For  the  ki?igdom  of 
God  is  not  meat  and  drink.  But  righteousness,  and  peace, 
and  joy,  in  the  Holy  Ghost.  For  he  that  in  these  things 
serveth  Christ  is  acceptable  to  God,  and  approved  of  menX 
— he  is  of  course  truly  pious. 

IV.  Joy  in  God,  the  Saviour  of  the  soul,  is  an  evi- 
dence of  piety. 

Joy  is  a  high  degree  of  gladness,  and  is  naturally 
produced,  in  a  mind  of  sensibility,  by  whatsoever  hap- 
pens in  conformity  to  its  inclination.  Christian  sensi- 
bility is  duly  affected  with  spiritual  things ;  for  the  affec- 
tions are  set  upon  them.  The  spiritually  minded  man  is 
of  course  disposed  to  set  a  high  value  upon  all  the  bless- 

*  Rom.  viii.  2.        f  Jer.  xxxi.  S^.        %  Rora.  xiv.  17—18. 


278  THE   EVIDENCES    OF   TRUE 

ings  which  the  covenant  of  grace  reveals ;  and  as  the 
Spirit  of  Christ  takes  the  things  of  Christ  and  shows 
them  unto  us,  we  cannot  fail  to  have  complacency  in 
them.  The  new  nature  is  adapted  to  heavenly  things, 
as  the  eye  to  the  light  of  the  morning,  and  it  must  be 
joyfully  affected  by  the  discoveries  obtained  through  the 
grace  of  God.  How  excellent  is  thy  loving  kindness^  O 
God!  therefore  the  children  of  men  jjut  their  trust  under 
the  shadow  of  thy  wings.  They  shall  be  abundantly  satis- 
fed  ivith  the  fatness  of  thine  house :  and  thou  shalt  make 
them  drink  of  the  river  of  thy  pleasures.* 

By  natural  constitution  we  are  fitted  for  taking  de- 
light in  the  beauties  and  enjoyments  of  the  world.  It 
is  an  evidence  of  the  goodness  of  the  Creator  that  so 
many  avenues  are  opened  to  the  temple  of  felicity.  He 
is  himself,  nevertheless,  he  must  be  himself,  the  great 
and  the  principal  object  of  delight  to  every  good  mind. 
Whom  have  I  in  heaven  but  thee  ?  and  there  is  none  upon 
earth  that  I  desire  besides  thee.'f 

*  Psalm  xxxviii.  7—8. 
t  Psalm  Ixxxiii.  25. 
"  There  is  a  suitableness  to  our  natural  constitution,  in  the  proper 
actings  of  natural  life  for  its  own  preservation :  there  is  so  also  in  our 
spiritual  constitution.  The  graces  in  their  due  exercise  compose 
and  refresh  the  mind  :  thence  a  blessed  satisfaction  and  complacen- 
cy befalls  the  soul.  Now,  God  is  the  fountain  and  centre  of  all  spi- 
ritual refreshments;  and  in  access  to  him,  there  is  a  refreshing  taste 
of  them  communicated  to  the  soul.""  Owen. 

"  Spiritual  good  is  of  a  satisfying  nature ;  and  for  that  yfery  rea- 
son, the  soul  that  tastes  and  knows  its  nature,  will  thirst  after  it, 
and  a  fulness  of  it,  that  it  may  be  satisfied."  Edwards. 


RELIGION    IN    MAN.  279 

Unregenerate  men,  In  the  society  of  their  pious  neigh- 
bours, whom  they  esteem  on  some  account  or  other, 
may  from  sympathy,  rejoice,  as  well  as  weep.  Delu- 
ded men  have  joy  in  their  own  fancied  attainments ;  in 
imaginary  views  of  the  divine  character;  in  their  ex- 
pectations of  future  good,  however  groundless  their 
hopes :  and  they,  thus,  sit  down  contented.  But  good 
men  rejoice  In  the  Lord  always ;  and  the  greater  their 
joy,  the  more  they  press  forward  to  perfection.  They 
joy  in  God  through  our  Lord  Jesus  Christ,  by  whom 
also  we  have  received  the  atonement.  Intimate  com- 
munion with  the  Father  and  the  Son,  Jesus  Christ ;  a 
peace  of  conscience,  through  the  application  of  the  blood 
of  sprinkling;  the  substantial  glories  of  the  land  of 
promise,  unfolded  by  an  almighty  Spirit,  are  the  exci- 
ting causes  to  the  joy  of  believers.  In  the  preaching 
of  the  word  of  God ;  in  the  sacraments  of  the  church ; 
in  the  conversation  of  the  saints;  in  their  own  medita- 
tions and  prayers,  they  find  occasions  for  high  satisfac- 
tion in  him  who  is  precious  to  their  souls,  who  is  alto- 
gether lovely,  the  chief  among  ten  thousand.  The 
experience  of  this  sanctified  joy  is  ample  means  of  the 
assurance  of  salvation.  It  is,  also,  easy  to  ascertain 
whether  you  have  this  witness. 

You  knoAV  whether  you  have  any  joy  in  or  about  re- 
ligion; and  you  can  speedily  determine,  whether  it  pro- 
ceed from  religious  principles  or  not.  Does  a  view  of 
the  covenant  of  grace,  as  revealed  in  the  scriptures, 
Induce  you  to  say,  "  this  Is  all  my  salvation,  and  all  my 
desire  ?"  Do  you  experience  Inward  delight  In  the  con- 
templation of  him  who  is  glorious  in  holiness  ?  Do  your 


280  THE    EVIDENCES    OF    TRUE 

hearts  welcome  the  distinguishing  excellencies  of  evan- 
gelical religion  as  congenial  to  jour  disposition  ?  Does 
the  Lord  Jesus  appear  in  your  estimation  altogether 
lovely  ?  Are  your  spirits  exhilarated  by  the  streams  of 
the  city  of  God,  by  the  hope  of  eternal  life  in  the  per- 
fection of  holiness,  in  the  celestial  paradise  ?  then  have 
you  the  fellowship  of  the  Spirit,  and  are  qualified  to 
say  of  the  Son  of  man,  I  sat  down  under  his  shadow 
with  great  delight,  and  his  fruit  was  sweet  to  my  taste. 
This  is  joy  in  the  Holy  Ghost.  It  is  a  certain  sign  that 
you  are  truly  religious.  Your  faith  stands  not  in  the 
wisdom  of  man,  but  in  the  power  of  God :  for  you,  this 
is  the  power  and  demonstration  of  the  Holy  Ghost,  that 
although  we  see  him  not,  yet  believing  in  him,  we  should 
rejoice  with  joy  unspeakable  and  full  of  glory. 

I  do  not  pursue  this  subject  further.  In  another  dis- 
course, I  shall  exhibit  more  at  large  the  consolations  of 
the  grace  of  God ;  but  shall  now  bring  this  discussion 
to  an  end. 

CONCLUSION. 

It  must  have  been  observed,  by  all  my  hearers,  that 
while  describing  the  means  of  assurance,  I  took  for 
granted  that  there  is  a  work  of  the  Spirit  perfectly  pe- 
culiar to  redeemed  men :  and  that  this  work  is  in  fact 
that  testimony  of  the  Spirit,  whereby  he  beareth  wit- 
ness with  our  own  spirits  that  we  are  tlie  sons  of  God. 
You  will  allow  me  now  to  explain  both  these  prin- 
ciples. 


RELIGION    IN    MAN.  281 

1.  There  is,  in  the  communication  of  grace  to  fallen 
sinners,  a  special  ivork  of  the  Spirit  of  God,  distinct 
from  his  agency  in  the  creation  and  sustentation  of  the 
universe. 

The  scriptures  assure  us  that  this  is  the  fact,  by  de- 
scribing Christians  as  having  the  Spirit ;  and  represent- 
ing others  as  not  having  the  Spirit.  There  must,  there- 
fore, be  3,  peculiar  sense,  in  which  the  omnipresent  Spirit 
of  God  influences  the  saints.  "What,  know  ye  not 
that  your  body  is  the  temple  of  the  Holy  Ghost  which 
is  in  you,  which  ye  have  of  God  ?"^  "  But,  beloved,  re- 
member ye  the  words  that  were  spoken  before  of  the 
apostles  of  our  Lord  Jesus  Christ ;  how  that  they  told 
you  there  should  be  mockers,  who  should  walk  after 
their  own  ungodly  lusts — sensual,  having  not  the  Spi- 
rit."! It  is  sufficient  for  my  purpose  to  ascertain  the 
fact,  although  I  should  be  unable  to  explain  it:  and 
it  is  enough  for  you  to  know  the  fact,  whether  or  not 
you  fully  understand  the  grounds  of  the  distinction. 
"  Ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so  be  that 
the  Spirit  of  God  dwell  in  you.  Now  if  any  man 
HAVE  NOT  the  Spirit  of  Christ,  he  is  none  of  his."f  He 
who  knoweth  all  things,  understands  the  difference  be- 
tween the  common  operations,  and  the  sanctifying  influ- 
ences of  the  Spirit :  He  maketh  us  to  know  that  it  exists. 

I  do  not  say,  brethren,  that  there  is  any  difference  as 
to  the  ultimate  source  of  power ;  for  there  is  no  power 
but  of  God  ;  and  it  is  the  same  Spirit  that  reneweth  the 

"  1  Cor.  vi.  19.  t  Jude  17,  19.  %  Rom.  viii.  9. 

37 


^82  THE  EVIDENCES  OP  TRUE 

face  of  the  earth  in  the  spring,  and  giveth  to  redeemed 
men  the  saving  change,  denominated  emphaticaiij  the 
renewing  of  the  Holy  Ghost.     It  is  he,  who  commanded 
the  light  to  shine  out  of  darkness^  that  hath  shined  in  our 
hearts^  to  give  the  light  of  the  knowledge  of  the  glory  of 
God  in  the  face  of  Jesus  Christ,*     I  do  not  affirm,  that 
this  difference  consists  in  the  degree  of  energy ^  employed 
]yj  the  omnipotent  God,  in  producing  the  several  effects. 
It  is  not  for  creatures  to  measure  the  extent  of  power 
put  forth  by  the  Almighty.     We  know  that  he  is  inca- 
pable of  any  expenditure  of  strength.     He  spoke,  and 
it  was  done :  he  commanded,  and  it  stood  fast.     And 
who  will  pretend  to  determine,  whether  more  of  power 
was  employed  by  the  Spirit  of  God  when  "  he  moved 
upon  the  face  of  the  waters,  when  the  earth  was  with- 
out form,  and  void,"  or  when  he  "  beareth  witness  with 
our  spirits  that  we  are  the  sons  of  ^God  ?"     I  do  not 
intend  to  convey  the  idea,  that  this  difference  depends 
pn  the  diversities  of  effects  produced  according  to  the 
nature  and  character  of  the  subject  on  which  it  operates. 
An  indefinite  variety  of  effects  is  apparent  in  the  fields 
and  the  forests  of  the  vegetable  kingdom;  among  the 
ranks  of  animated  beings,  rational  and  irrational ;  and 
even  in  the  church  itself,  there  are  diversities  of  gifts, 
but  the  same  Spirit:  and  there  are  diversities  of  opera- 
tions, but  it  is  the  same  God,  which  worketh  all  in  alL'f 

Thus  far,  however,  the  scriptures  clearly  point  out 
IX  difference  between  the  common  and  saving  operations 
of  the  Spirit — They  belong  to  entirely  distinct  econo- 

*  2  Cor.  iv.  6,         f  1  Cor.  xii.  4,  6. 


RELIGION    IN    MAN.  283 

mies^  or  establishments.  The  common  belong  to  the  es- 
tablishment of  nature ;  the  special^  or  saving,  to  the  eco- 
nomy of  the  covenant  of  grace. 

The  system  of  grace  vs^as  devised,  in  the  counsel  of 
peace,  before  the  world  began.  God  foreknowing  the  fall 
of  man,  as  a  particular  member  of  the  system  of  creation, 

WILLED  THE  RECOVERY  OF  SOME  OF  THE  HUMAN  RACE.     In 

order  to  effect  this,  the  Father  represents  and  sustains  the 
entire  divine  authority  and  glory :  the  Son  effectually  re- 
deems the  elect  seed  given  to  him ;  and  the  Spirit  quickens 
and  prepares  each  of  them  for  eternal  glory.  Such  is  the 
economy  of  the  covenant  of  grace.  You  see  how  plain, 
how  intelligible.  This  is  a  distinct  system:  and  to  this 
must  be  referred  the  distinction  between  the  special 
agency  of  the  Spirit,  and  his  common  gifts.  According 
to  this  gracious  establishment,  to  promote  the  glory  of 
the  Trinity  by  the  salvation  of  elect  sinners,  the  Spirit 
acts  a  special  and  appointed  part.  He  is  sent  by  the 
Father  and  by  Christ  upon  a  distinct  business:  He 
comes,  as  the  Comforter,  to  a  chosen  people :  He  works 
in  them  to  will  and  to  do  of  his  good  pleasure — He 
works  spiritual  life  and  all  its  holy  exercises.  It  does 
appear  to  me,  brethren,  that  this  distinction  is  very  ea- 
sily perceived,  if  not  completely  understood,  in  all  its 
parts.  If  there  is  a  difference  between  the  works  of  na- 
ture and  the  works  of  grace ;  if  there  is  a  difference  be- 
tween depravity  and  holiness;  if  there  is  any  thing  more 
in  true  religion,  than  policy,  and  fashion,  and  party,  then, 
surely,  there  is  a  difference  between  the  system  of  nature 
and  the  economy  of  redemption;  and  there  is  of  course  a 
very  obvious  distinction  between  the  common  opera+ion*, 


284  THE    EVIDENCES    OF    TRUE 

of  the  Spirit,  and  his  work,  as  the  Holy  Ghost,  communi' 
eating  holiness  according  to  the  specifications  of  the  cO" 
venant  of  grace^  to  elect  and  ransomed  sinners.  If  this 
distinction  were  generally  admitted,  and  carried  out  in 
all  its  appHcations  to  the  several  doctrines  of  religion, 
there  would  be  little  dispute  among  intelligent  and  pious 
men  relative  to  evangelical  principles  :  and  yet  if  there 
be,  indeed,  no  foundation  for  making  the  distinction,  it 
is  in  vain  to  speak  of  conversion,  of  the  new  birth,  of 
a  state  of  grace,  or  of  assurance  of  grace  and  salvation. 

2.  It  is  this  special  work  of  the  Holy  Ghost  on  the 
soul,  that  gives  evidence  of  our  personal  safety. 

Knowing,  brethren,  that  the  operations  of  the  Spirit 
of  grace  are  confined  completely  within  the  bounds  of 
the  system  of  salvation,  every  such  operation  is  evidence 
that  the  subject  is  included  in  the  everlasting  covenant. 
The  work  of  the  Spirit  is  the  testimoriy  which  he  gives, 
assuring  believers  of  their  adoption  and  consequent 
safety. 

It  has  been  falsely  supposed  by  many,  that  some  new 
inward  revelation,  or  extraordinary  suggestion,  that 
such  a  one  is  pious,  and  shall  be  saved,  constitutes  the 
ivitnessing  ascribed  to  the  Holy  Ghost.  Such  an  idea 
is  not  only  delusory,  but  very  degrading  to  the  Spirit's 
actual  testimony ;  for  it  really  contains  nothing  of  the 
nature  of  hoUness.  The  mere  indication,  by  word  or 
writing,  or  extraordinary  means  of  any  kind,  of  a  his- 
torical fact  to  any  one,  is  not  at  all  essentially  connected 
with  true  piety.     There  are,  however,  no  new  revela- 


RELIGION    IN    MAN.  ^S5 

tions  promised:  and  there  are,  of  course,  none  to  be 
expected  by  the  Christian.  His  bible  is  sufficient  to 
him  as  a  rule  and  a  light.  Satan,  moreover,  can  rea- 
dily suggest  delusory  ideas;  and  those  who  trust  in  ex- 
traordinary suggestions  respecting  their  personal  piety, 
are  generally  subject  to  his  temptations.  It  should  not 
be  forgotten,  that  weak  minds,  agitated  highly  by  any 
important  concern,  are  easily  affected  by  the  imagina- 
tion. It  is  not  wise,  then,  to  trust  to  those  notions 
which  may  have  been  occasioned  by  nervous  affections, 
as  if  they  could  certify  the  salvation  of  the  soul. 

I  repeat  it,  Christians,  the  work  of  the  Spirit  bears 
tvitness.  Facts  frequently  speak  more  distinctly  and 
more  truly  than  words.  The  Spirit  of  God  seals  be- 
lievers, and  leaves  his  own  impression  upon  them.  He 
is  "the  earnest  of  our  inheritance;"  and  the  earnest  in 
possession  is  preferable  to  a  voice  from  heaven.  By 
presenting  the  things  of  Christ,  as  explained  in  divine 
revelation  to  the  mind  of  man ;  by  communicating  and 
cultivating  spiritual  life  in  the  soul;  by  influencing  the 
understandinp;  and  the  affections  to  holiness  of  thouo;ht 
and  of  action ;  and  by  rendering  the  grace  which  he  has 
given  vigorous  in  its  exercises,  the  Comforter  works 
out  proof  more  decisive,  more  excellent,  and  more  to 
be  desired  than  words :  and  thus,  conducted  by  him,  we 
draw  near  to  the  High  Priest  of  our  profession  in  the 
full  assurance  of  eternal  life  in  him.  O  behevers,  you 
have  a  hope  which  shall  not  make  ashamed.  Establish- 
ed upon  an  immutable  foundation,  it  must  stand  out  the 
storm.  Raise  up  your  eyes  to  the  place,  in  which  your 
Redeemer  dwells  on  high,  and  there  fix  your  affections. 


286  THE  EVIDENCES  OF  TRUE  RELIGION  IN  MAN. 

Be  not  discouraged  at  your  pains  and  your  trials  :  Let 
not  even  the  magnitude  of  your  personal  criminality 
occasion  a  doubt  of  his  power  to  save.  Conscious  of 
your  self-abasement — of  your  entire  dependence  on  the 
righteousness  of  God  our  Saviour — of  the  sincerity  of 
your  obedience  to  his  revealed  will — and  of  your  joy  in 
the  excellency  of  the  covenant  which  is  ordered  in  all 
things  and  sure,  you  have  the  means  of  assurance,  that 
the  good  work  is  commenced.  You  may,  therefore, 
confident  of  your  connexion  with  that  ransomed  society, 
of  which  Christ  is  the  Head,  and  the  Holy  Ghost  the 
animating  Spirit,  ascend  the  hill  of  Zion,  with  songs — 
"  Goodness  and  mercy  shall  follow  me  all  the  days  of 
my  life,  and  I  will  dwell  in  the  house  of  the  Lord  for 
ever."  "  Joined  to  the  Lord  and  one  spirit"  with  him. 
"  He  will  guide  us  with  his  counsel,  and  afterwards  re- 
ceive us  to  glory."  "  We  know  that  he  dwelleth  in  us, 
and  we  in  him,  because  he  hath  given  us  of  his  Spirit." 
Amen. 


THE  DUTY  OF  THOSE  WHO  HAVE  NOT 
ASSURANCE. 


SERMON  VIII. 


Is  A.  1.  10,.„  Who  is  among  you  thatfeareth  the  Lord^  that 
obeyeth  the  voice  of  his  servant^  that  ivalketh  in  darkness^ 
and  hath  no  light  ?  let  him  trust  in  the  name  of  the  Lord^ 
and  stay  upon  his  God, 

X  HIS  exhortation  was  addressed,  by  Isaiah  the  son  ol" 
Amos,  to  the  commonwealth  of  Israel,  in  a  dark  and 
dissolute  age.  It  is  at  this  day,  also,  applicable  to  the 
professors  of  religion  in  the  Christian  church.  There 
are  so  many  calls  upon  our  attention  to  the  concerns  of 
this  world,  that  the  best  interests  of  our  souls  are  fre- 
quently altogether  neglected;  and  always  but  partially 
understood  and  followed.  Perplexed  with  the  multipli- 
city of  their  cares  and  employments;  afflicted,  too, 
more  or  less,  in  body  and  in  mind ;  and  distracted  by 
disappointments  in  business  and  in  friendship,  manv 
good  men  are  occasionally  left  to  darkness  and  despond- 
ence.    It  is,  therefore,  to  be  expected,  that  among  the 


288  THE    DUTY    OP    THOSE 

few,  who  attend  on  public  ordinances,  there  will  be  a 
large  proportion  of  persons,  who  have  sometimes 
doubted,  and  have  reason  to  doubt,  the  correctness 
of  their  own  religious  temper  and  conduct;  and  so 
call  in  question,  the  reality  of  their  piety.  It  must  also 
be  acknowledged,  that  no  rules,  laid  down  and  applied 
by  man,  can  be  relied  upon  as  sufficient,  in  all  cases, 
to  detect  and  expose  hypocrisy,  or  lead  to  assurance 
indiscreet,  feeble,  or  decaying  saints.  Nevertheless, 
we  use  the  means,  in  hopes  of  the  divine  blessing ;  and 
urge  TRUST  IN  God,  as,  at  all  times,  the  duty  and  the 
refuge  of  the  timorous,  the  needy,  and  the  dependent — 
"  Who  is  among  you  that  feareth  the  Lord,  that  obey- 
eth  the  voice  of  Wis  servant,  that  v/alketh  in  darkness, 
and  hath  no  light  ?  let  him  trust  in  the  7iame  of  the  Lord^ 
and  stay  upon  his  God." 

In  explaining  these  words,  our  attention  is  required 
firsts  to  the  character  addressed.,  and  secondly.,  to  the  duty 
recommended^  in  the  exhortation. 

The  character  addressed  is  distinctly  drawn.  It  is 
"  a  child  of  light  walking  in  darkness."'*  One  that 
feareth  the  Lord  and  oheyeth  the  voice  of  his  servant^  is 
one,  who  from  a  principle  of  reverence  for  Jehovah, 
conscientiously  submits  to  the  direction  of  his  revealed 
will.  It  is  one,  who  is  in  principle  and  in  practice 
a  Christian.     Obedience  to  the  voice  of  God's  servants, 

■  Many  of  my  hearers  are  acquainted  with  an  excellent  treatise 
under  this  title,  by  Mr.  Thomas  Goodwin.  It  is  a  work  on  experi- 
xnental  and  practical  religion,  which  all  Avho  are  religiously  exer- 
cised may  peruse  with  profit. 


WHO    HAVE    NOT    ASSURANCE.  2{)0 

as  such,  is  obedience  to  himself;  and  the  fear  of  the  Lord, 
which  is  productive  of  such  obedience,  is  perfectly  con- 
sistent  with  the  highest  exercises  of  faith  and  love.  The 
Old  Testament  phraseology  more  generally  employs  this 
term,  as  expressive  of  true  piety,  than  the  New  Testa- 
ment ;  but  even  in  the  writings  of  the  New  Testament, 
fihal  fear,  as  distinguished  from  servility  and  teiTor,  is 
represented  as  a  proper  principle  of  action  in  the  wor- 
ship of  God.  IVherefore  ive^  receiving  a  Icingdom  ivhich 
camiot  be  moved.,  let  us  have  grace.,  icherehy  ive  may  serve 
God  acceptably^  icith  reverence  and  godly  fear,^ 

The  pious  person,  who  fears  God  and  keeps  his  com- 
mandments, according  to  the  measure  of  grace  given  to 
him,  is  represented  in  this  instance  as  walking  in  dark- 
ness., and  having  no  light. 

The  ideas,  which  we  are  to  connect  with  the  well 
known  words,  darkness  and  light,  must  be  determined 
by  the  connexion  in  which  they  occur,  both  as  to  the 
kind  and  degree  of  either  the  one  or  the  other.  Dark- 
ness may  be  partial  or  total,  and  may  be  understood,  ei- 
ther as  it  respects  the  natural  or  the  spiritual  world.  The 
scriptural  use  of  this  word,  in  relation  to  personal  reli- 
gion, is  perfectly  coincident  with  the  common  use  of  It, 
in  relation  to  the  concerns  of  life.  Any  privation  of  in- 
formation or  of  comfort  may  be  denoted  by  the  word 
darkness.  It  is  indeed  employed,  in  the  bible,  to  signify 
ignorance,  unbelief,  depravity  of  heart  and  of  manners, 

'^  Heb.  xii.  2S. 
38 


290  THE    DUTY    OF    THOSE 

sin  in  general,  the  grave,  and  even  hell  itself.*  When 
applied  to  a  pious  man,  a  state  of  darkness  indicates, 
that  he  is,  at  the  time,  under  those  afflictions  which  pro- 
duce deep  perplexity  and  sorrov/. 

God,  who  is  rich  in  mercy,  does  often,  in  his  holy 
sovereignty,  leave  his  own  children,  whom  he  still  loveth 
with  an  everlasting  love,  to  walk  in  darkness,  deprived 
of  the  light  of  rehgious  consolation.  To  teach  them  the 
necessity  of  his  constant  presence  with  them ;  to  chastise 
them  for  their  transgressions;  to  make  trial  of  their 
faith  and  their  patience ;  to  fit  them  for  the  work  of 
comforting  others  who  are  in  their  turn  in  afflictions ; 
and  to  promote  his  own  glory  in  displaying  the  wisdom 
of  his  plans,  and  the  fulness  of  his  covenant,  God  leaves 
his  own  people,  at  times,  to  a  disconsolate  state  of  mind. 
Poverty,  disease,  litigation,  oppression,  perplexity,  the 
loss  of  intimate  friends  and  relations,  doubts,  disappoint- 
ments, errors  in  religion,  actual  transgressions,  and  the 
temptations  of  the  adversary,  working  with  the  corrup- 
tions of  the  human  heart,  are  permitted  in  the  provi- 
dence of  God,  to  affect  Christians  in  various  degrees  of 
perturbation  and  sorrow,  until  they  ivalk  in  darkness  and 
have  no  light.  Some  such  condition  is  supposed  to  ex- 
ist, in  the  text  which  I  am  explaining ;  and  to  persons, 
in  such  a  state,  is  the  duty  recommended.  Let  him  trust 
in  the  name  of  the  Lord,  and  stay  upon  his  God, 

I  had  a  particular  design  in  selecting  these  words  for 
discussion.     The  subject  of  spiritual  declension  and  de- 

*Joham.  19.     Eph.v.  8.     Col.i.  K'?.    Job  x.  22.     Matt.xxiMS. 


WHO    HAVE    NOT    ASSURANCE.  291 

sertion  is  indeed  important ;  and  the  Christian  has  need 
of  understanding  both  the  nature  and  the  causes  of  decay 
in  personal  rehgion ;  and,  also,  the  end  for  which  such 
decay  is  permitted  in  divine  Providence,  to  take  place. 
Upon  that  subject,  however,  it  does  not  comport  with 
my  plan,  to  enlarge  in  this  discourse.  I  would  only  ob- 
serve, that  decaying  Christians,  who  stand  in  need  of 
revival ;  fainting  Christians,  who  stand  in  need  of  being 
strengthened ;  wandering  Christians,  who  stand  in  need 
of  being  restored  to  the  path  of  righteousness,  all,  are 
either  shaken  in  the  assurance  of  salvation  which  they 
had  before,  or  have  not  yet  attained  to  a  comfortable 
persuasion  of  the  truth  of  their  personal  piety — they 
zvalk  in  darkness.  It  is  my  design  to  point  out  the 
means  of  comfort  to  them  who  are  in  such  a  state  as 
this ;  to  show  to  them  the  path  of  life  as  a  shining  light : 
for  it  is  the  object  of  this  discourse,  to  exhibit 

THE    DUTY    OF    SUCH    AS    HAVE    NOT    ASSURANCE. 

The  duty  immediately  pointed  out  in  the  text,  is  faith 
in  the  Lord  Jesus  Christ — "  Let  him  trust  in  the  name 
of  the  Lord,  and  stay  upon  his  God;"  but  in  or- 
der to  act  behevingly  in  any  particular  case,  it  is  neces- 
sary to  know  the  several  exercises  of  faith  indicated  by 
that  case :  therefore,  in  directing  those  persons,  who  are 
in  doubts  of  their  interest  in  the  salvation  of  God,  to 
trust  in  his  name,  I  feel  myself  notonly  allowed,  but  re- 
quired, by  the  subject  under  examination,  to  describe 
the  following  exercises  of  an  evangelical  disposition  as 
proper  for  your  relief  from  perplexity. 


292 


THE    DUTY    OF    THOSE 


They,  who  would  obtain  assurance,  must  learn  to  dis- 
tinguish doubling  of  their  own  state  from  the  sin  of  unbe- 
lief— Ascertain  what  is,  in  their  own  case,  the  cause  of 
doubting — continue  still  in  jjractical  obedience  to  God — and 
go  to  him  in  the  direct  exercise  of  faith  in  Jesus  Christ, 

I.  Distinguish  doubts  of  your  own  piety,  from  the  sin 
of  unbelief. 

The  indefiniteness  of  words,  in  every  language,  is 
some  impediment  to  discrimination  and  distinctness  of 
thought.  With  all  the  imperfection  of  our  phraseology, 
however,  and  probably  while  we  are  ourselves  imper- 
fect, this  evil  will  not  find  a  remedy,  the  humble  inqui- 
rer after  divine  things,  will  ultimately  succeed  in  know- 
ing what  is  truth.  In  common  use,  the  words  believe 
and  doubt  convey  opposite  ideas ;  for  so  far  as  you  doubt 
my  veracity,  you  do  not  believe  my  words :  hence,  it  is 
not  surprising,  that,  when  these  words  are  employed  in 
regard  to  personal  religion,  it  should  be  laid  down  as  a 
maxim,  that  he  who  is  in  doubt,  has  no  faith.  The 
manner,  moreover,  in  which  some  have  spoken  and 
written  of  the  subject  of  assurance  itself,  is  such  as  to 
confound  the  distinction  between  that  confidence  with 
which  the  mind  acts  in  believing  in  Christ,  and  the  con- 
fidence which  is  subsequently  derived  from  self-exami- 
nation. In  common  concerns,  men  of  the  least  discern- 
ment— plain  men,  unaccustomed  to  reflection,  constantly 
make  a  distinction,  and  perfectly  understand  it,  between 
the  confidence  with  which  they  perform  an  action,  and 


WHO   HATE    NOT    ASSURANCE.  293 

the  certainty  that  they  have  performed  it :  you  all  know 
the  difference,  between  the  confidence  with  which  you 
took  your  seats  in  this  church,  and  the  assurance  you 
now  feel  that  you  are  actually  seated.  Before  you  sat 
down,  you  did  believe,  that  the  seat  was  strong  enough 
to  bear  your  weight ;  in  sitting  down,  you  Avere  confi- 
dent that  it  would  in  fact  bear  j^our  weight;  and,  now, 
you  know  that  you  are  sitting  thereon,  and  that  it  does 
bear  you.  It  is  a  pity  that  men,  anxious  to  distinguish  in 
matters  of  religion,  should  have  been  so  often  perplexed 
by  their  public  teachers  upon  the  subject  of  confidence 
or  trust  in  the  Lord  Jesus  Christ.  Without  faith,  and 
before  its  exercise,  men  may  know  that  Christ  is  able  to 
save  all  believers ;  in  the  very  act  of  believing,  you  trust 
that  he  will  save  you;  and,  after  having  committed 
your  souls  to  him,  by  reflecting  upon  your  faith,  you  at- 
tain to  a  certainty,  that  you  are  now  in  a  state  of  grace. 
These  are  three  distinct  exercises  of  the  human  mind. 
The  first  is  mere  knowledge ;  the  second  is  the  confi- 
dence of  faith :  the  third  is  assurance  of  grace  and  salva- 
tion. 

You  will  permit  me  to  specify,  in  several  instances, 
plain  to  every  capacity,  the  difference  between  doubting 
of  one's  personal  religion,  and  an  unbelieving  rejection 
of  divine  mercy. 

1.  Doubting^  respects  ourselves;  and  calls  in  question 
our  having  already  become  subjects  of  divine  grace :  but 
unbelief  respects  the  Lord,  and  calls  in  question,  either 
the  reality  of  divine  things,  or  Christ's  willingness  and 
power  to  save  them  that  believe. 


294  THE    DUTY    OP    THOSE 

2.  Doubting  of  our  safety  does  no  more  than  reject 
the  evidence  which  is  furnished  by  our  own  minds;  an 
evidence  which  is  often  very  imperfectly  deUvered  and 
received:  but,  unbelief  always  rejects  jhe  testimony 
which  God  has  given  us  of  his  own  Soil,  and  so,  by  con- 
tradicting God,  make  him  a  Har,  so  far  as  the  sinner  has 
it  in  his  power. 

3.  Doubting  of  one's  piety,  may  be  at  times  both  rea- 
sonable and  profitable ;  for  when  a  man  has  but  a  small 
measure  of  grace,  it  may  lead  him  to  seek  for  more :  but 
unbelief  always  against  the  word  and  the  attributes  of 
the  God  of  our  salvation,  is  unreasonable,  unprofitable, 
and  impious. 

4.  Doubting  of  one's  personal  piety,  often  includes, 
not  only  anxiety  to  be  saved  by  divine  grace,  but  also  a 
sincere  desire  to  attain  to  an  assured  interest  in  the 
everlasting  covenant :  but  unbelief  excludes  the  idea  of 
love  to  the  true  God,  rejects  the  covenant  of  grace,  and 
distinctly  relinquishes  the  mercy  which  is  ofFered  in  the 
Lord  Jesus  Christ. 

5.  Doubts  are  consistent,  not  only  with  sincere  piety, 
but  also  with  progress  in  sanctification :  but  unbelief  is 
the  exercise  of  a  carnal  mind — of  an  unregenerate  heart. 

6.  Doubting  of  one's  holiness,  humbles  under  a  sense 
of  sin,  and  produces  penitence  and  sorrow :  but,  unbelief 
hardens  the  heart  into  negligence  or  despair ;  or  exas- 
perates the  sinner  more  and  more  against  divine  things. 


WHO    HAVE    NOT    ASSURANCE,  295 

Be  careful,  then,  my  brethren,  if  it  should  be  your  lot 
to  weep  through  the  night,  or  to  walk  without  the  light 
of  gospel  consolation,  to  distinguish  doubts  and  jea- 
lousies in  relation  to  subjective  grace,  from  doubts  rela- 
tive to  what  God  has  declared  in  his  word,  and  placed 
objectively  before  you  as  worthy  of  all  acceptation. 
Let  no  man  be  so  far  a  self-deceiver  as  to  call  his  hard- 
ness of  heart ;  his  negligence  of  experimental  religion ; 
his  contempt  for  the  free  offer  of  salvation  in  our  Lord 
Jesus  Christ ;  his  aversion  to  the  doctrines  of  the  grace 
of  God,  and  to  holiness  in  life  and  conversation — let  no 
man  deceive  himself  by  calling  this  obdurate  and  male- 
volent disposition  of  the  soul  towards  God  and  godli- 
ness, by  the  soft  and  delusive  name  of  doubting  a  man's 
own  piety.  There  is  here  no  room  for  doubting.  You 
are  certainly  an  unrenewed  sinner.  You  may  be  cer- 
tain of  your  unbelief:  and  I  say  unto  you  unhesitatingly, 
Except  ye  repent,  ye  shall  perish.  On  the  other  hand, 
let  no  child  of  God,  while  he  loves  his  Father,  and 
trembles  for  fear  of  offending  him;  while  he  assents  to 
the  truths  of  the  gospel;  approves  of  its  evangelical 
exhibitions ;  and  desires  an  interest  in  the  covenant  of 
grace,  deprive  himself,  foolishly  or  peevishly,  of  the 
high  and  holy  hopes,  of  the  abundant  consolations  of 
the  gospel,  by  confounding  his  own  want  of  assurance, 
with  the  unbelief  of  the  sinner,  and  the  despair  of  the 
damned. 

II.  Ascertain,  with  all  diligence,  the  Cause  of  your 
own  doubts  and  uneasiness :  for  it  is  by  understanding 
your  disease,  you  will  be  qualified  to  apply  the  remedy 
provided  in  the  gospel  of  God. 


296  THE    DUTY    OF    THOSE 

It  is  very  difficult,  my  dear  hearers,  to  speak  upon 
this  subject,  or,  indeed,  upon  any  subject  belonging  to 
experimental  religion,  without  considering  those  whom 
we  address  as  having  some  concern  in  the  matter.  Un- 
believers rarely  attend  to  such  discussions  with  any  other 
interest  than  what  arises  from  their  regard  to  decency, 
or  their  respect  for  the  person  and  talents  of  the  minister. 
Should  they  attend  to  self-examination  at  all,  it  would 
only  tend  to  disquiet  their  consciences.  It  is  not  usual 
for  the  ungodly  to  be  long  or  frequently  uneasy  about 
the  question.  Am  I  in  a  state  of  grace  or  not  ?  They 
are  not  in  trouble  as  other  men ;  neither  are  they  plagued 
like  other  men.  Pride  compasseth  them  about  as  a  chain. 
Their  fears  and  pains  respect  rather  the  natural  evil  of 
sin,  and  the  danger  of  final  punishment,  than  the  loss 
of  communion  with  God  in  the  present  life,  or  the  w^ant 
of  that  spiritual-mindedness  which  indicates  the  reno- 
vation of  the  Holy  Ghost.  Such  of  them  as  profess  to 
have  become  the  subjects  of  conversion  to  God,  are  too 
well  satisfied  with  their  own  exercises  and  attainments, 
to  suffer  much  despondence  on  account  of  their  sins,  or 
to  have  their  false  confidence  shaken  or  destroyed.  For 
there  are  no  bands  in  their  death;  but  their  strength  is  firm. 
It  is  true,  that  God  may  honour  his  own  doctrine  and 
ordinances,  by  accompanying  discourses  on  experimental 
religion  with  his  Holy  Spirit,  for  the  conversion  of  sin- 
ners, as  well  as  for  the  comfort  of  weak  believers, 
though  we  have  no  ground  to  expect  that  his  grace 
shall  be  conferred  in  concurrence  with  unsanctified  en- 
deavours. It  is  to  believers,  therefore,  that  w^e  more 
immediately  address  the  remarks  made  under  this  head. 
They  are  the  persons  described  in  the  text.     ^^  Who  is 


WHO    HAVE    NOT    ASSURANCE.  297 

among  you  that  feareth  the  Lord.,  that  obeyeth  the  voice 
of  his  servant.,  that  waiketh  in  darkness,  and  hath  no 
Jight?  Let  him  ascertain  the  cause  of  his  doubts.  To 
every  one  who  is  sinking  into  despondence,  I  address 
the  words  of  our  Lord,  to  his  servant  Peter,  when 
sinking  in  the  sea  of  Tiberias,  O  thou  of  little  faith^ 
ivherefore  didst  thou  doubt  ? 

Pious  minds  al'e  hable  to  be  affected  by  the  common 
afflictions  of  Hfe ;  and  such  is  their  infirmity,  notwith- 
standing their  piety,  that  they  call  in  question  their  own 
state  of  grace.  How  feelingly  does  an  inspired  man, 
Asaph.,  in  the  77th  Psalm,  describe  this  case :  "  My 
soul  refused  to  be  comforted.  I  remembered  God,  and 
was  troubled:  I  complained,  and  my  spirit  was  over- 
whelmed. I  commune  with  mine  own  heart;  and  my 
spirit  made  diligent  search.  Will  the  Lord  cast  off  for 
ever.'^  Will  he  be  favourable  no  more?  Hath  God  for- 
gotten to  be  gracious  ?  hath  he  in  anger  shut  up  his 
tender  mercies }  And  I  said.  This  is  my  infirmity.'' 
In  such  a  case  as  this,  it  is  important  for  you  to  know 
tiie  cause  of  your  own  doubts;  because  confidence  iu 
God  alone  can  preserve  from  despondence  in  the  midst 
of  afflictions.  Error,  Indolence,  Passions,  Satan,- — 
these  are  the  principal  causes  of  the  believer's  doubts 
and  fears.  When  you  have  discovered  the  immediate 
cause  of  your  own  distress,  the  remedy  is  of  more  easy 
application. 

1.  Error  causes  darkness  and  doubt.  Clear  views  of 
divine  truth  is  the  preventive  and  the  cure. 

39 


298  THE    DUTY    OF    THOSE 

The  opinion,  however  prevalent,  that  articles  of  faith 
have  little  inliuence  over  the  religion  of  the  heart,  i« 
very  incorrect.  In  a  philosophical  point  of  view,  no- 
thing is  more  absurd  than  to  suppose  that  good  affec- 
tions can  be  exercised  to  as  good  a  purpose  under  the 
influence  of  ignorance  and  prejudice,  as  under  the  gui- 
dance of  intelligence  and  discernment.  In  the  light  of 
Christianity,  it  is  not  only  unreasonable,  but  impious,  to 
undervalue  the  doctrinal  truths,  which  the  Lord  our 
Redeemer  declared  with  his  own  hps,  exemplified  ir> 
his  own  life,  and  sealed  with  his  own  blood.  It  is 
no  less  than  absolute  contempt  of  the  very  work  of  the 
Holy  Ghost,  who  inspired  the  prophets,  and  still  en- 
lightens the  minds  of  redeemed  men,  to  place  error, 
the  work  of  Satan,  upon  the  same  footing  with  the 
truths  of  God.  The  scriptures  are  profitable  for  doc- 
trine ;  and  religious  knowledge  is  necessary  to  our  faith 
and  our  hopes,  to  our  duties  and  our  joys.  It  has  been 
lamented  by  the  most  judicious  observers  of  Christian 
character,  in  the  present  day,  that  too  little  attention  is 
paid  to  objective  religion :  and  yet,  subjective  religion  cannot 
be  sound  or  comfortable,  if  the  word  of  truth  be  neglect- 
ed or  misunderstood  in  its  cultivation.  Many  have  been 
misled  by  a  partiality  for  great  excitement  in  the  wor- 
ship of  God,  to  make  a  righteousness  within  them  of 
their  own  religious  feelings,  instead  of  looking  out  of 
themselves  to  the  Lord,  who  is  made  of  God  unto  us, 
bpth  righteousness  and  redemption.  Perhaps  sincere 
Christians,  too,  in  consequence  of  indistinct  views  of 
the  economy  of  grace,  are  occasionally  elevated  with 
unscriptural,  and  of  course  delusory,  enjoyment,  and 


WHO    HAVE    NOT    ASSURANCE,  299 

then  cast  down  into  perplexity  and  fear.  Aias !  there 
is  in  our  own  city,  as  well  as  in  other  parts  of  the  world, 
a  great  expenditure  of  feeling  and  exertion  unprofitable, 
because  unaccompanied  with  correct  discoveries  of 
evangelical  doctrine.  Few  seem  to  be  aware  of  this 
precious  truth — "  that  the  first  scriptural  consolation 
received  by  the  believer  arises  from  the  gospel,  and  not 
from  reflecting  on  the  feelings  of  his  own  mind  towards 
it."  The  public  instruction  given  by  inspired  men,  and 
the  conversation,  in  which  the  saints  according  to  the 
scriptures  indulged,  respected  more  the  sacred  objects 
which  excited  sensibility,  than  the  good  qualities  of  the 
emotions  themselves  which  were  thus  excited:  and 
while  these  saints  felt  powerfully  the  influences  of  the 
Holy  Spirit,  and  expressed  those  feelings,  the  doctrines 
and  ordinances  of  evangelical  religion  principally  com- 
manded their  attention,  and  always  formed  the  beloved 
subject  of  their  discourse. 

No  mere  man  is,  notwithstanding,  in  this  life,  arrived 
at  perfection  of  Christian  knowledge.  The  inspired 
writers  themselves,  saw  but  in  part,  and  prophesied 
but  in  part :  we  all  see  as  through  a  glass  darkly :  and 
very  eminent  saints  fell  at  times  into  despondence. 
jisaph  was  remarkable  for  that  sensibility  which  ren- 
ders some  men  susceptible  alike  of  high  delight,  and  of 
exquisite  anguish.  He  frequently  doubted ;  he  ascer- 
tained the  cause ;  and  from  the  doctrines  of  divine  reve- 
lation he  derived  the  cure.  Thus  my  heart  was  grieved^ 
and  I  was  pricked  in  my  reins.  So  foolish  was  I  and  ig- 
norant ;  I  was  as  a  beast  before  thee,  JVeverthekss  I  am 
Continually  with  thee ;  thou  hast  holden  me  by  my  right 


300  THE    DUTY    OP    THOSE 

hand.    Thou  shalt  guide  me  with  thy  counsel^  and  afterward 
receive  me  to  glory. 

Heman,  the  Ezrahite^  in  his  doubts  and  fears,  had  re- 
course to  the  God  of  ail  consolation  for  light  and  direc- 
tion. "  O  Lord  God  of  my  salvation,  I  have  cried  day 
and  night  before  thee — My  soul  is  full  of  trouble — 
Thou  hast  laid  me  in  the  lowest  pit,  in  darkness,  in 
the  deeps.  Thy  wrath  lieth  hard  upon  me — Lord, 
why  castcst  thou  off  my  soul  ?  Why  hidest  thou  thy 
face  from  me  .^" 

Whatever,  therefore.  Christians,  may  be  the  kind  of 
despondence   that   overwhelms   your    spirits,    examine 
whether  it  be  a  mistake  respecting  the  principles  of 
objective  religion,  that  subjects  you  to  sorrow.     There 
is  one  class  of  mistaken  ideas,  which  I  shall  take  the 
liberty  of  specifying — The  tendency  in  the  human  mind, 
imperfectly  enlightened,  to  confound  the  doctrines  of 
justification  and  sanctifi cation^  is  the  source  of  many  er- 
rors.    It  is  obvious  to  every  man  that  there  is  a  distinc- 
tion between  them;  but  when  that  distinction  is  not 
clearly  perceived  and  applied,  there  is  a  confusion  of 
ideas,  which,  if  it  does  not  lead  to  an  abandonment  of 
sound  doctrine,  must  unhappily  affect  Christian  experi- 
ence.    Justification  is  an  act  of  grace^    w^herein   God 
pardons  our  sins,  and  accepts  our  persons,  for  Christ's 
sake ;  but  sanctlfication  is  a  work  of  God's  Spirit  on  the 
whole  man,  restoring  us  to  the  image  of  God.     Should 
any  awakened  sinner  be  directed  for  peace  of  conscience 
to  his  own  feelings,  instead  of  being  led   directly  to 
the  finished  righteousness  of  the  Lord  Jesus,  it  is  evi- 


WHO    HAVE    NOT    ASSURANCE.  301 

dent,  that  in  such  a  case,  he  must  either  remain  com- 
fortless, or  derive  hope  from  an  unscriptural  source, 
which  cannot  yield  permanent  support.* 

I  shall  only  add,  in  confirmation  of  these  remarks, 
that  the  Scriptures  always  direct  those  who  are  in 
doubts  to  the  light  of  truth  for  relief  jirise^  said  the 
Lord,  to  his  disconsolate  Israel,  Arise^  shine^for  thy  light 
is  come^  and  the  glory  of  the  Lord  is  risen  upon  thee. 
For  behold^  the  darkness  shall  cover  the  earthy  and  gross 
darkness  the  people :  but  the  Lord  shall  arise  upon 
thee^  and  his  glory  shall  be  seen  upon  thee.'f  O  send 
out  thy  light  and  thy  truths  said  the  mourning  Psalmist, 
when  afraid  of  being  cast  off  from  his  God;  let  them 
lead  me  ;  let  them  bring  me  unto  thy  holy  hill^  and  to  thy  ta- 
bernacles. The7i  will  I  go  to  the  altar  of  God^  unto  God 
my  exceeding  joy.X  We  have  the  testimony  of  the  Re- 
deemer himself  in  proof  of  the  assertion,  that  correct 
information  is  essential  to  Christian  liberty.  Then  said 
Jesus  to  those  Jews  ivhich  believed  on  him^  If  ye  continue 
in  my  word^  then  are  ye  my  disciples  indeed ;  arid  ye  shall 
know  the  truth.,  and  the  truth  shall  make  you  free.§ 

2.  Indolence,  and  consequent  inattention  to  the  due 
improvement  of  our  talents,  often  occasions  spiritual  de- 
cline and  despondence.     The  remedy  is  found  in  vlgi- 

*  Justification  differs  from  sanctification,  as  much  as  conflemna- 
tion  differs  from  the  work  of  corruption.  Justification  is  an  adjudi- 
cation of  the  believer  to  eternal  life  for  the  merits  of  another. 
Sanctification  is  a  chanG;e  of  temper  and  of  conduct,  preparing  the 
believer  for  tlie  enjoyment  of  the  heavenly  inheritance.  In  the  one, 
righteousness  is  imputed:  in  the  other,  the  sinner  is  rendered bo]y. 

\  Isa.  Ixi.  1,5.         t  Psalm  xliii.  3,  4.        §  John  viii.  31,  32. 


302  THE    DUTY    OF    THOSE 

lance  and  Christian  activity.  He  giveth  power  to  the 
faint;  and  to  them  that  have  no  might  he  increaseth 
strength.  Even  the  youths  shall  faint  and  be  weary,,  and 
the  young  men  shall  utterly  fall:  But  they  that  wait  upon 
the  Lord  shall  renew  their  strength;  they  shall  mount  up 
with  wings  as  eagles  ;  they  shall  run,  and  not  be  weary,  and 
they  shall  walk,  and  not  faint,* 

Wisdom  and  goodness  are  equally  conspicuous  in  the 
formation  of  man.  Every  organ  of  his  wonderfully 
constituted  body,  and  every  faculty  of  his  more  wonder- 
ful mind,  is  made  capable  of  improvement  by  proper  ac- 
tivity ;  and  regular  exercise  is  essential  to  both  his  im- 
provement and  usefulness.  Life  is  valuable  only  by  the 
employment  of  its  powers :  it  is  not  even  known  but  by 
the  exertion  of  the  vital  principle.  Indolence  not  only 
disqualifies  for  usefulness  in  society;  but  also  effectually 
precludes  from  enjoyment.  In  order  to  show  his  own 
power  and  benevolence,  and  to  preserve  the  mind 
■of  man  from  cares  numerous  and  complicated,  and  not 
immediately  connected  with  morals,  God  our  Creator 
and  constant  benefactor  carries  on  a  system  of  perpetu- 
al action  in  our  bodies.  The  vital  organs  perform  their 
functions  independently  of  our  will,  generally  without 
our  knowledge,  and  in  many  instances  entirely  beyond 
the  reach  of  examination.  The  stomach  acts  upon  its 
contents  without  waiting  for  your  directions ;  and  its  se- 
veral auxiliaries  move  with  an  accuracy  and  an  energy 
altogether  beyond  any  thing  effected  by  the  will  of  man. 
The  process   of  respiration,   too,   commencing  at  the 

•■   Isa.  xl.  29,  3  K 


WHO    HAVE    NOT    ASSURANCE.  303 

jblrth,  and  iinintermitted  until  we  retire  from  the  world, 
is  left  only  partially  at  our  option,  and  that  itself,  for 
purposes  connected  with  our  moral  improvement,  and 
perfectly  distinct  from  the  mere  maintenance  of  the  ani- 
mal economy.  That  admirable  organ,  which  all  langua- 
ges have  called  the  seat  of  life  and  energy,  the  heart, 
acting  by  a  power  independently  of  our  volitions,  pro- 
pels the  living  treasure,  which  nourishes  and  warms 
every  other  organ,  to  the  remotest  part  of  the  body, 
and  through  the  most  minute  fibre  of  this  mortal  frame. 
Thus  the  Creator  leaves  to  man  little  other  control 
over  the  tide  of  life  in  his  own  body,  than  he  has  over 
the  ebbing  and  the  flowing  of  the  sea. 

All  nature  is  in  action  within  us  and  around  us; 
and  shall  we  then  be  idle  ?  Having  so  many  organs  un- 
weariedly  employed  in  our  service,  without  requiring, 
from  us,  any  more  than  a  very  general  superintendency, 
the  intellect,  the  conscience,  the  affections,  and  volitions 
of  men,  are  left  to  attend  to  those  concerns,  which  re- 
spect more  immediately  the  improvement  and  happiness 
of  our  intellectual  and  moral  constitution.  The  Chris- 
tian religion,  moreover,  in  bringing  life  and  immortality 
to  light,  hath  set  before  us,  in  the  most  clear  and  con- 
vincing manner,  the  folly  of  selling  the  soul  for  any 
worldly  enjoyments.  Christians,  realizing  in  the  death 
of  Christ,  in  the  sanctification  of  the  Spirit,  in  the  ever- 
lasting love  of  God,  and  in  the  excellency  of  the  pur- 
chased inheritance,  as  well  as  from  a  consciousness  of 
its  own  energies,  the  value  of  the  living  soul,  cannot 
need  to  be  told,  that  it  is  both  unwise  and  ungrateful  to 
leave  its  energies  unemployed  and  its  facnlties  without 


.304  THE    DUTY    OF    THOSE 

improvement.  The  Redeemer  hath  taught  us,  by  the 
parable  of  the  talents,  both  the  sin  and  the  danger 
of  indolence,  and  even  of  inattention  to  the  exercise 
of  our  powers,  in  the  service  of  the  Lord  God.  Be- 
lievers cannot,  therefore,  expect  to  lie  at  ease  in  Zion^ 
without  giving  offence  to  their  heavenly  Father,  and 
provoking  him  to  withdraw  from  them  some  portion  of 
that  comfort,  which,  in  a  course  of  greater  exertion  and 
usefulness,  they  might  calculate  upon  enjoying; 

The  graces,  moreover,  in  which  the  Spirit  abounds 
to  believers,  are  made  manifest  principally  by  their  ex- 
ercises; and  if  they  remain  without  employment,  in 
a  quiescent  state,  they  languish;  they  cease  to  be 
objects  of  consciousness ;  and  doubts  of  their  existence 
eome  like  a  dark  cloud  over  the  mind.  Great  activity 
about  the  forms  of  religion  is  undoubtedly  consistent 
with  an  unrenewed  state ;  for  the  Spirit  that  worketh  in 
the  children  of  disobedience  has  no  objections  to  keep 
his  servants  employed :  but  a  state  of  entire  negligence 
respecting  the  things  of  God  is  utterly  inconsistent  with 
the  life  and  power  of  godliness. 

It  is  not  the  policy  of  Satan,  or  even  the  tendency  of 
corrupt  nature,  to  induce  the  saints  to  live  in  total  idle- 
ness. This  is  so  palpably  opposite  to  the  precepts  and 
principles  of  true  religion,  that  the  temptation  would  in- 
stantly be  perceived  and  resisted :  but  if  professors  are 
kept  engaged  so  much  about  the  worldly  business  of  reli- 
gion, as  leaves  them  little  opportunity  of  studying  the  prin- 
ciples of  evangelical  doctrine ;  if  they  are  kept  so  much  in 
action  about  outward  forms,  as  to  neglect  the  spirit  of  per- 


WHO    HAVE    NOT    ASSURANCE.  305 

^onal  piety;  if  they  are  hurried  about  among  the  ordinan- 
ces so  as  to  prevent  the  reflection  necessary  to  profiting 
by  any  of  them ;  in  a  word,  if  an  excitement  be  kept  up 
about  their  own  feehngs,  without  improvement  in  know- 
ledge or  growth  in  grace,  a  man  may,  in  the  midst 
of  such  activity,  be  no  more  than  an  indolent  Christian, 
if  indeed,  at  all  a  subject  of  the  grace  of  God.  Spiri- 
tual activity  is  that  which  improves  the  soul  in  holiness ; 
and  which  is  opposed  to  the  negligence  that  occasions 
fear  and  despondency.  Men  may  be  very  busy  in  what 
passes  for  religion  in  the  world,  and  be  at  the  same 
negligent  of  experimental  godliness.  A  man  may  be  even 
useful  in  promoting  the  good  of  others,  and  be  very  de- 
ficient in  attention  to  personal  sanctification.  When 
the  sympathies  of  social  life  have,  from  the  influence  of 
example,  of  self-interest,  or  of  party  spirit,  received  an 
ecclesiastical  excitement,  great  exertion  for  the  external 
concerns  of  Christianity  may  be  found  where  there 
is  criminal  remlissness  in  relation  to  the  power  of  godli- 
ness in  the  heart — they  made  me  the  keeper  of  the  vifie^ 
yards  ;  but  mine  own  vineyard  I  have  not  kept. 

Whatever  may  be  the  cause  of  slotnfulness  in  the 
spiritual  life,  it  is  certain  that  sloth  is  one  of  the  causes^ 
of  decline  and  consequent  despondence.  By  much  sloth- 
fulness  the  building  decay eth;  a7id  through  idleness  of  the 
hands ^  the  house  droppeth  through;"^  I  ivent  by  the  field 
of  the  slothful^  and  by  the  vineyard  of  the  man  void  of 
understanding  ;  and^  lo^  it  was  all  grown  over  with  thorns — 
/  looked  upon  it^  and  received  i7istruction,'\    These  genera' 

Eccles.  K.  18.  T   Pror.  ssir.  30^5?' 

40 


306 


THE    DUTY    OF    THOSE 


declarations  are  intended  to  apply  to  the  concerns  of 
piety,  as  much  as  to  those  of  property.  They  of  course 
confirm  our  remarks.  The  same  writer,  Solomon  the 
son  of  David,  in  that  elegant  collection  of  conversations 
relative  to  experimental  religion,  which  is  called  the 
Song  of  Songs,  describes  in  several  instances  the  gloo- 
my effects  of  indolence,  and  the  happy  success  of  reli- 
gious diligence,  in  re-establishing  communion  with  God 
*in  the  fine  enjoyments  of  spiritual  consolation. 

The  pious  mind,  under  the  influence  of  partial  indo-^ 
lence,  but  still  retaining  its  characteristic  knowledge 
of  the  Lord,  is  described,  Song  v.  2.  /  sleep^  but  my 
heart  ivaketh.  Even  in  this  state,  the  voice  of  the  Shep- 
herd, the  true  evangelical  doctrine  is  understood  and 
appreciated — it  is  the  voice  of  my  beloved  that  knocketh, 
sayings  open  to  me,  my  sister,  my  love,  my  dove,  my  imde- 
filed:  for  my  head  is  filled  with  deiv,  and  my  locks  with 
the  drops  of  the  night.  In  despite  of  the  condescension 
and  love  expressed,  upon  the  Redeemer's  part,  to  tlie 
believing  soul,  in  these  tender,  these  touching  words, 
spiritual  indolence  rejects  the  offered  enjoyment,  and 
makes  a  plausible  but  insincere  apology,  verse  3.  /  have 
put  off  my  coat;  how  shall  t  put  it  on?  I  have  washed  my 
feet;  how  shall  I  defile  them?  The  omnipotence  and  the 
necessity  of  supernatural  grace,  to  give  the  ability  of 
willing  and  of  acting  aright  to  man,  are  acknowledged; 
and  the  consequent  inclination  of  the  heart  to  God  is 
described  in  the  fourth  verse.  Diligent  attention  to 
the  means  of  grace,  accompanied  with  the  exercise 
of  grace  itself,  is  represented  in  the  fifth  verse,  as  the 
effect  of  the  Redeemer's  hand  extended  for  the  revival 


WHO    HAVE    NOT    ASSURANCE.  307 

of  the  slothful.     But,  still,   after  the  removal   of  the 
cause,  the  effect  of  criminal  indolence  remains,  for  some 
time,  in  painful  doubts  and  disappointments.     Verse  5. 
/  opened  to  my  beloved^  but  my  beloved  had  ivithdraivn  him- 
self and  was  gone:   my   soul  failed  when   he  spake:   I 
sought  him,  but  I  could  not  find  him;  I  called  him,  but  he 
gave   me   no   ansiver.     The    certain   success,    however, 
of  that  pious  diligence,  which  by  divine  grace  is  commu- 
nicated for  the  purpose  of  enabling  us  to  overcome  ha- 
bits of  negligence,  is  described  in  the  third  chapter.  By 
night  on  my  bed  I  sought  him  whom  my  soul  loveth;  this 
was   in   vain;    it   w^as    an  indolent   misguided    pursuit. 
There  is  a  call  for  more  vigorous  exertion.     The  de- 
serted heart  then  seeks  the  Lord  in  the  several  ordi- 
nances of  the  sanctuary,  and  converses  with  the  pastors 
of  the  churches   for  relief:  these  exertions  failed  also, 
for  a  time,  but  not  ultimately.     The  longing  soul  passed 
through  ordinances,  and  beyond  ministers,  to  the  throne 
of  grace,  and  succeeded  to  communion  with  God  and 
assurance  of  salvation.     It  urns  but  a  little  that  I  passed 
from  them,  but  I  found  him  whom  my  soul  loveth :  I  held 
him  and  would  not  let  him  go,  until  I  had  brought  him  into 
my  mother'' s  house,   aiui  into  the  chamber  of  her  that  con- 
ceived me. 

Awake,  then,  from  your  sleep,  and  arise  from  your 
beds,  ye  children  of  light,  who  are  in  present  darkness 
and  doubt;  seek  the  Lord  while  he  is  to  be  found :  Call 
upon  him  while  he  is  near.  It  is  not  proper  that  the 
negligent  should  enjoy  the  transporting  joys  of  religion. 
These  cordials  are  freely  but  wisely  given  to  those  who 
live  near  to  the  Most  High  in  purity  of  spirit-     Would 


^08  THE    DUTY    OF    THOSE 

you  have  your  doubts  removed,  and  your  confidence  in 
God  augmented  ?  Go  to  his  throne,  with  renovated  vi- 
gour and  increasing  industry ;  at  evening-time  it  shall  he 
light.  "•  And,  besides  this,  giving  all  dihgence,  add  to 
your  faith  virtue;  and  to  virtqe,  knowledge;  and  to 
knowledge,  temperance ;  and  to  temperance,  patience ; 
and  to  patience,  godliness ;  and  to  godliness,  brotherly 
kindness ;  and  to  brotherly  kindness,  charity.  He  that 
lacketh  these  things,  is  blind,  and  cannot  see  afar  off,  and 
hath  forgottm  that  he  was  purged  from  his  old  sins. 
Wherefore,  the  rather,  brethren,  give  diligence  to  make 
your  calling  and  election  sure :  for  if  ye  do  these  things, 
ye  shall  never  fall :  for  so  an  entrance  shall  be  minister- 
ed unto  you  abundantly  into  the  everlasting  kingdom  of 
our  Lord  and  Saviour  Jesus  Christ."* 

3.  The  passions,  through  the  remaining  corruptions 
of  the  heart,  often  cause  transgressions,  and  consequent 


doubts  and  despondence. 


The  professors  of  religion,  notwithstanding  their  rCf 
generation,  generally  retain,  through  life,  the  leading 
traits  of  their  mental  character,  as  well  as  the  distin- 
guishing features  of  their  countenance.  Although  the 
mind  is,  more  immediately  than  the  body,  tlie  subject  of 
sanctification,  yet  the  body  itself,  also,  is  the  temple  of 
the  Holy  Ghost,  and  is  consecrated  to  God :  and  as  the 
Spirit's  influence  upon  the  outward  man,  does  not  affect 
the  length  and  strength  of  the  sinews  and  the  bones, 
nor  destroy  the  natural  arrangement  or  contour  of  the 
muscles,  neither  does  it  affect  directly  the  extent  of  in- 

*  2Pet.  i.  5—11. 


WHO   HAVE   NOT    ASSURANCE.  309 

tellectual  capacity,  the  acuteness  of  our  feelings,  or  the 
strength  of  our  passions.  Diversities  of  genius  and  of 
temper  appear  in  the  church,  as  much  as  in  the  worlds 
It  is  hard  to  say,  how  far  the  powers  of  the  soul  depend 
for  their  peculiarities,  upon  the  character  of  the  instru- 
ments, by  which  they  are  brought  to  feel  and  to  act — the 
nerves  and  the  muscles  of  the  body :  but  it  is  certain 
that  there  is  some  such  influence  in  the  human  constitu- 
tion ;  and  so  far  as  it  goes,  the  work  of  regeneration 
seems  not  be  designed  for  altering  those  phenomena  of 
mind,  which  naturally  depend  upon  our  bodily  organiza- 
tion, any  more  than  for  altering  that  organization 
itself.  Religion  undoubtedly  sanctifies  the  whole  man ; 
and  must,  in  its  progress  towards  perfection,  shed 
a  benign  influence  over  the  temper  of  the  heart,  as  well 
as  over  the  understanding  and  the  conscience:  but 
as  the  good  work  is  not  completed  in  any  until  the  day 
of  the  Lord,  and  as  it  is  in  many  scarcely  perceptible, 
passions  are  frequently  indulged,  which  prove  the  means 
of  plunging  the  soul  into  perplexity  and  sorrow. 

It  is  a  matter  of  common  remark,  that  the  passions 
have  great  influence  upon  the  opinions  and  the  actions 
of  men.  This  influence  extends  equally  to  religious 
men.  Agreeable  passions  prepossess  the  mind  in  favour 
of  their  own  objects ;  and  disagreeable  passions  produce 
a  prejudice  against  them.  When  it  is  considered,  that 
there  is,  in  every  man,  a  tendency  to  justify  his  own 
emotions,  as  well  as  his  actions — that  the  association 
of  our  ideas  depends  in  a  great  measure  upon  the  dispo- 
sition— that  the  importance  attached  to  the  notions, 
which  are  at  any  time  indulged,  is  in  proportion  to  the 


310  THE    DUTY    OF    THOSE 

impression  which  is  made  on  the  heart  more  than  to  the 
force  of  the  argument — and  that  mere  abstract  opinions 
are  frequently  the  result  of  very  comphcated  views,  and 
therefore  shght  and  wavering,  we  shall  not  be  surprised 
that  our  passions  should  have  so  great  agency  in  the 
formation  of  our  opinions  and  sentiments. 

The  passions  also  influence  our  conduct.  "  The  ac- 
tions of  men  are  those  exertions  which  are  consequent 
upon  their  volitions.  The  primary  sources  of  our  ac- 
tivity, therefore,  are  the  circumstances  that  influence  the 
will.  Of  these  there  are  some  which  make  a  part 
of  our  constitution,  and  which  on  that  account  are  called 
active  principles'^  It  is  to  these  active  powers,  excited 
beyond  the  bounds  of  moderation,  that  the  term  passions 
is  usually  applied ;  and  it  is,  in  this  general  acceptation  of 
the  term,  including  the  passion  of  resentment,  that  I  now 
employ  this  word.  "  When  passion  of  any  kind  is  excited, 
a  sensible  agitation  or  commotion  of  the  body  is  pro^ 
duced ;  our  reason  is  disturbed ;  we  lose,  in  some  mea- 
sure, the  power  of  self-command,  and  are  hurried  to  ac- 
tion by  an  almost  irresistible  impulse."*  A  knowledge 
of  the  influence  of  the  passions  upon  the  belief  and  the 
behaviour  of  men,  is  of  use  to  those  who  reason  with 
others  in  order  to  carry  conviction  or  produce  persua- 
sion :  it  is  of  use  in  the  study  and  the  practice  of  the  fine 
arts,  as  well  as  in  the  common  and  political  concerns  of 
social  life ;  and  it  is  still  more  useful  to  him  who  strives 
to  live  with  a  conscience  void  of  offence  towards  God, 
and  towards  man. 

Outlines  of  Moral  Philosophy,  by  Dugald  Stewart. 


WHO    HAVE    NOT    ASSURANCE.  31 1 

When  appetites,  desires,  or  affections,  under  corrupt 
excitement,  usurp  the  control  over  the  conduct  of  a 
Christian,  for  however  short  a  time,  the  passion  is  at 
war  with  pious  principle ;  impels  to  criminal  action ;  and 
at  last,  after  producing  its  mischievous  effects,  ends  in 
remorse,  often  accompanied  with  great  horror.  Not 
only  do  sudden  gusts  of  passion  oppose  the  progress  of 
the  soul  in  sanctification ;  but  also  those  lusts  of  the 
flesh,  which  have  acquired  force  by  habitual  indulgence, 
and  which,  of  course,  give  character  to  man,  prevent 
the  progress  of  spirituality,  and  render  many,  of  natu- 
rally strong  minds,  mere  children  in  understanding,  and 
in  the  practice  of  godliness.  /  beseech  you^  therefore^ 
dearly  beloved^  as  strangers  and  pilgrims^  abstain  from 
FLESHLY  LUSTS  wMch  war  against  the  soid,  Among  whom 
ive  also  had  our  conversation  in  times  past,  in  the  lusts  of 
our  flesh,  fulfilling  the  desires  of  the  flesh  and  of  the 
MIND.  This  I  say  then,  Walk  in  the  Spirit,  and  ye  shall 
not  fulfil  the  LUST  of  the  flesh :  For  the  flesh  lusteth 
against  the  Spirit,  and  the  Spirit  against  the  flesh:  and 
these  are  contrary  the  one  to  the  other  ;  so  that  ye  caniiot  do 
the  thi7igs  that  ye  icoukL^ 

*  1  Pet.  ii.  1 1.  Eph.  ii.  3.  Gal.  v.  Iti,  ]7.  The  lust  referred 
to  in  these  texts,  is  strong  desire.  E-^nB-v/itiy.  is  any  powerful  emo- 
tion or  passion  of  the  mind.  Qvf^og  itself,  from  6vej  "  to  move  impe- 
tuously," signifies  both  the  mind  in  action^  and  any  temporary  or 
sudden  appetite  or  desire  rising  into  passion.  Strong  desire  may 
exist  for  a  good,  as  well  as  for  a  bad  object ;  and  is  used  in  Scrip- 
ture in  both  cases.  1  John  ii.  16.  Luke  xxii.  15.  And  yet,  ex- 
travagant desire,  or  passion,  simply  considered,  is  represented  by 
the  Apostle  Paul,  Rom.  vii.  7.  as  sin  discovered  and  condemned 
by  the  law  of  God.  Lust,  appetite,  ot  desire,  become  so  powerful 
in  impelling  to  action,  that  man  is  unable  to  do  what  he  wouU^ 


312  THE    i>UTY    O^    THOSE 

When  a  Christian  is  left  so  far  to  himseh,  and  to  the 
temptations  of  the  world,  as  to  indalge  frequently  or  ha- 
bitually those  fits  of  extravagant  passion  that  agitate 
the  body,  unsettle  reason,  stifle  conscience,  and  impel 
to  inconsiderate  action,  it  cannot  be  expected  that  he 
will  retain  very  distinctly  on  his  spirit,  the  holy  impres- 
sions of  divine  truth.  Nay,  if  a  man  be  habitually  am- 
bitious, avaricious,  or  vain  of  worldly  applause,  his  me- 
ditations of  God  cannot  be  frequent  or  sweet,  nor  the 
graces  of  the  Spirit  much  in  exercise.  The  soiil  cannot 
attend  to  more  than  one  object  at  once.  How  can  you 
indulge  in  wrath  against  a  neighbour,  a  master,  or  a 
servant,  at  one  moment,  and  rejoice  in  the  mercy  and 
the  grace  of  God,  on  the  next  ?  How  can  you  indulge 
in  extravagant  grief  for  the  losses  incurred  here,  and 
look,  at  the  same  time,  by  faith,  to  the  riches  of  eter- 
nity ?  How  can  the  avaricious  reconcile  the  love  of  the 
world  with  the  love  of  God  ?  How  can  the  vain,  and 
the  ambitious  man,  expect  to  maintain  communion  with 
xhe  Holy  One  of  Israel  ?  Be  not  deceived,  brethren, 
you  cannot  enjoy  the  unclouded  prospects  of  heavenly 
felicity,  and  indulge  yourselves  in  the  lusts  of  the  flesh, 
the  lusts  of  the  eye,  and  the  pride  of  life.  You  are  not 
to  look  for  the  comforts  of  assurance,  among  those  pro- 
fessors of  religion,  who  have  not  grace  sufl[icient  to  rule 
their  own  spirits,  and  triumph  over  their  own  corrupt 
inclinations  and  passions. 

otherwise  feel  inclined  to  perform— F(f  cannot  do  the  things  that  yc 
would.  The  passion,  which  governs  the  will,  instead  of  leaving 
it  to  be  directed  by  wisdom  and  piety,  in  its  exercise,  is  criminal. 
Of  this  kind  are,  Avarice ^  Ambition,  Emulation,  Anger,  Grief,  Fear, 
Jealously,  and  Love. 


WHO    HAVE    NOT    ASSURANCE.  31  ii' 

4.  Satan  is  the  principal  cause  of  those  doubts  and 
fears,  into  which  the  saints  are  sometimes  reduced ; 
and  resistance  to  his  exertions  is  the  means  of  assurance. 

This  enemy  of  truth  and  righteousness,  where  he 
cannot  destroy,  endeavours  to  disturb.  IVe  are  not  ig- 
norant of  his  devices.  He  is  intelligent,  industrious, 
malicious,  and  powerful — "  the  god  of  this  world,  the 
prince  of  the  power  of  the  air,  the  spirit  that  now 
worketh  in  the  children  of  disobedience."  He  is  the 
accuser  of  the  brethren.,  to  God  and  to  their  own  con- 
ciences;  and  he  succeeds,  in  many  instances,  if  not  to 
bring  the  saints  into  despair,  at  least  to  diminish  their 
comfort.  God,  in  his  providence,  permits  him  to  try 
us,  as  in  the  case  of  Job ;  to  buffet  some,  as  in  the  case 
of  the  apostle  Paul ;  and  to  keep,  through  the  fear  of 
death,  others  in  a  state  of  mental  bondage,  until  the  Lord 
our  Redeemer  take  the  prey  from  his  hands,  and  ad- 
minister deliverance.  The  excommunicated  person  was 
given  over  into  his  hand  for  temporary  torture.*  Those 
who  by  transgression  merit  the  censures  of  the  church, 
whether  they  be  inflicted  or  not,  are  often  held  by  him 
for  a  time  in  durance.  The  self-confident  and  the  vain, 
are  placed  under  his  power,  in  order  to  learn  humility 
and  modesty  by  a  painful  experience.  He  takes  advan- 
tage of  the  bodily  diseases  of  the  saints,  making  the 
weak  and  the  hypochondriacal  to  doubt  of  their  own 
safety.  He  mingles  his  influence  with  the  natural  sor- 
row of  the  mourner,  from  whatever  cause;  he  assails 
the  feeble  in  the  hour  of  death ;  he  pours  gut  his  fury 

'"'   I  Cor.  V.  -5. 
il 


314  THE    DUTY    OF    THOSE 

through  the  fever  that  occasions  phrensy:  ignorance, 
error,  indolence,  inexperience,'  convictions  for  sin,  a 
sense  of  personal  demerit,  shame,  persecution,  and 
passions,  are  all  observed  and  improved  by  this  enemy, 
who  goeth  about  as  a  roaring  lion,  seeking  whom  he 
may  devour.  He  will  strive  to  harden  your  hearts,  so 
as  to  make  hght  of  sin ;  and  if  he  fail  in  the  attempt, 
he  will  transform  himself  into  an  angel  of  light,  that  he 
may  administer  opiates  which  shall  lull  the  soul  into  re- 
pose, or  lead  you  to  trust  in  something  different  from 
the  jjrace  of  God :  and  should  he  fail  in  all  endeavours 
to  blind  your  minds,  that  you  should  not  believe,  he 
will  cast  your  sins  in  your  teeth;  turn  your  own  con- 
fessions against  you ;  magnify  your  transgressions  above 
the  power  of  grace  to  save  you ;  and  so  lead  you  to  the 
dungeon  in  which  dwell  the  furies,  that  you  may  be  tor- 
tured with  the  apprehensions  of  eternal  burnings.  The 
subtlety  of  this  fallen  angel ;  the  untenderness  of  this 
minister  of  cruelty ;  the  boldness  of  this  impious  rebel 
against  the  government  of  God  ;  and  the  daring  blas- 
phemy which  he  suggests  to  the  troubled  spirit  against 
divine  truth,  are  the  means  of  distinguishing  his  efforts 
in  producing  despair,  from  the  natural  emotions  of  your 
owr^minds.  He  studies  your  temper,  he  observes  your 
condition,  he  watches  your  pursuits,  he  understands  your 
pleaslires,  he  practises  upon  your  connexions,  in  busi- 
ness, in  domestic  retirement,  in  the  church,  and  in  po- 
litical society,  if  by  any  means  he  may  diminish  your 
happiness  and  your  usefulness,  and  augment  you  misery. 

Resist,  O  my  brethren,  this  adversary.     Yield   not 
to  his  assertions  an  attentive  ear.     He  is  the  father  of 


WHO    HAVE    NOT    ASSURANCE.  *      315 

lies  ;  the  enemy  of  you  and  your  God.  Fear  him  not. 
His  head  is  bruised  by  the  power  of  the  Son  of  man. 
It  remains  for  you  to  call  upon  your  God,  and  to  push 
the  victory.  Behold  the  cross  upon  which  your  sins 
are  expiated.  The  blood  of  the  covenant,  by  which  we 
are  sanctified,  flows  from  the  Redeemer's  side,  to  chjanse 
you  from  all  iniquity.  In  that  hour  of  sufTering,  the 
King  of  saints  destroyed  the  power  of  the  king  of  ter- 
rors— spoiling  principalities  and  powers,  he  made  a 
show  of  them  openly.  Why  then  should  the  gospel 
hearer  despair  ?  A  light  bursts  forth  from  the  bloody 
Calvary,  that  shines  upon  the  habitations  of  Zion ;  and 
the  children  of  light  need  not  continue  to  walk  any 
long-er  in  darkness.  Let  them  trust  in  the  name  of  the 
Lord.  Forasmuch  as  the  children  are  partakers  of  flesh 
and  bloody  he  also  himself  likewise  took  part  of  the  same  ; 
that  through  death  he  might  destroy  him  that  had  thepoivcr 
of  deaths  that  is,  the  devil;  and  deliver  them  who  through 
fear  of  death,  were  all  their  lifetime  subject  to  bondage, 

III.  In  pointing  out  the  duty  of  Christians,  who  have 
not  the  assurance  of»  salvation,  I  must  not  omit.  Steadfast 
continuance  in  practical  obedience  to  all  the  commandments. 

It  is  taken  for  granted  in  my  text,  that  although  it 
may  be  the  lot  of  a  good  man  sometimes  to  walk  in  dark- 
ness, he  will  still  continue  to  fear  and  to  obey  his  God. 
"  Who  is  among  you  that  feareth  the  Lord,  that  obeyeth 
the  voice  of  his  servanf^  is  an  interrogation  which  in- 
cludes this  principle :  aifd  upon  this  principle  the  direc- 
tion which  I  now  give  is  founded.  Continue,  even  in 
your  disconsolate  state,  to  fear  and  to  obey,  and  you  will 


316  THE    DUTY    OF    THOSE 

find  in  due  time,  light  poured  out  upon  your  path.  God 
hath  assured  us,  that  unto  the  upright^  there  ariseth  light 
in  the  darkness:'^  and  unto  them  that  fear  him,  he  hath 
promised  illumination,  and  health,  and  growth  unto  per- 
fection— U7ito  yoii  that  fear  my  name,,  shall  the  Sun  of 
righteousness  arise,  with  healing  in  his  wings;  ayid  ye  shall 
go  forth,  and  grow  up  as  calves  of  the  stalL'\ — "  Having, 
therefore,  these  promises,  let  us  cleanse  ourselves  from 
all  pollution,  perfecting  holiness  in  the  fear  of  the  Lord." 

T  know  that  the  desponding  Christian  has  a  mode  of 
reasoning,  which  serves  to  exclude  the  consolation 
which  such  promises  bring.  By  the  same  argument 
"which  makes  him  think  that  he  is  not  a  Christian,  he 
persuades  himself  to  distrust  the  promise.  Thus  he 
reasons,  There  is  no  reward  promised  to  the  doings 
of  the  unregenerate :  I  am  not  a  sanctified  man ;  there- 
fore there  is  no  blessing  promised  to  me. 

It  is  necessary  to  meet  this  objection ;  and  to  show  to 
you,  also,  that  whether  I  can  satisfactorily  obviate  it  or  not, 
the  course  of  conduct,  which  I  recommend,  is  your  duty. 

Perfect  obedience  to  the  divine  law  is  the  duty 
of  every  man.  What  the  law  saith,  it  saith  to  them 
that  are  under  the  law.  And  of  course,  every  one,  who 
is  a  subject  of  moral  obligation  at  all,  is  subject  to  it  in 
all  its  extent.  The  law  is  satisfied  with  nothins:  short 
of  perfection,  in  disposition,  in  thought,  in  word,  and  in 
deed,  in  every  period  of  life  and  without  intermission, 

*  Psalm  cxii.  4..  f  Mai.  iv.  2. 


WHO    HAVE    NOT    ASSURANCE.  31 7 # 

It  is  commonly  said  by  those,  who  are  averse  from  urg- 
ing on  the  unregenerate,  the  use  of  the  means  of  grace, 
that  there  is  no  blessing  promised  In  concurrence  with 
the  doings  of  the  unregenerate :  and  they  assign  as  the 
reason,  that  God  looketh  at  the  heart :  and  that  he  is  dis- 
pleased with  its  depravity — that  God  is  holy,  and  can- 
not of  course  be  pleased  with  what  is  unholy.  Far  be 
it  from  me,  to  dispute  this  truth.  God  forbid  that  I 
should  ever  teach  any  of  my  fellow-sinners  to  believe, 
for  a  moment,  that  God  is  satisfied  with  outward  obedi- 
ence, while  the  heart  is  at  enmity  with  himself,  and  with 
his  law.  Upon  the  contrary,  I  not  only  embrace  the 
proposition,  that  God  does  not  bless  the  deeds  of  unre- 
generate men  with  a  reward  expressive  of  such  satisfac- 
tion ;  but  I  extend  the  general  principle,  that  he  Is  dis- 
pleased with  every  thing  which  falls  short  of  perfection 
in  holiness.  It  is  not  of  works,  that  we  are  saved  or 
blessed,  otherwise  grace  would  no  more  be  grace.  Nei- 
ther the  works  of  the  regenerate,  nor  the  works  of  the 
unregenerate,  give  satisfaction  to  the  Lawgiver ;  for  nei- 
ther the  one  nor  the  other  extends  to  the  whole  obll2:a- 
tion,  under  which  God  hath  placed  his  creatures.  By 
grace  alone,  free  grace^  we  are  saved ;  and  every  bless- 
ing of  salvation  is  a  gift  of  grace,  and  in  nowise  pro- 
mised or  bestowed  on  account  of  any  goodness  in  our 
deeds,  either  before,  or  after  the  new  and  second  birth. 
All  is  of  FREE  GRACE  to  US,  through  our  Lord  Jesus 
Christ :  for  grace  reigns,  not  only  in  the  origin,  but  also 
in  the  progress  of  the  Christian  life.  Grace  reigns 
through  righteousness^  unto  eternal  life^  by  Jesus  Christ 
our  Lord,  It  is  not  a  fact  that  our  obligation  to  perfec- 
tion is  diminished  by  regeneration  -,  or  that  sincerity  i? 


318  THE    DUTY    OP    THOSE 

admitted  as  a  substitute  for  perfection.  We  do  not 
make  void  the  law  through  grace,  "  God  forbid !  we  esta- 
blish the  law." 

In  vain  you  are  told  by  those  who  convert  the  grace 
of  God  into  a  system  of  licentiousness,  that  faith  with- 
out works  is  the  living  faith,  through  which  we  are 
justified  and  *saved:  Faith  without  works  is  dead.  It  is 
equally  in  vain  you  are  told,  that  love  without  works, 
is  the  fulfilling  of  the  law :  for  this  is  the  love  of  God^ 
that  ye  keep  his  commandments.  It  is  not  a  bare  good 
will  to  any  being,  or  to  all  being,  that  the  scriptures  re- 
commend, or  the  Holy  Ghost  pours  upon  the  heart,  as 
the  love  of  God.  Never  was  there  a  more  happy  in- 
vention of  the  father  of  lies,  than  to  reduce  the  love  of 
God  to  a  speculative  idea,  of  mere  good  will  to  general 
being.  The  love  of  God  is  an  active  principle.  It  is  a 
propensity  of  the  heart  towards  God  and  godliness — 
a  principle  which  impels  to  action :  for  \\:  constrains  us,  by 
influencing  the  will,  to  act  agreeably  to  the  light  of  di- 
vine revelation.  It  seeks  the  vision  of  God,  the  enjoy- 
ment of  God,  and  the  glory  of  God,  through  our  Lord 
Jesus  Christ.  Neither  faith  nor  love  opposes  the  prin- 
ciples of  moral  obligation;  neither  the  one,  nor  the 
other  can  be  admitted  as  a  substitute  for  perfection  in 
holiness.  They  are  both  gifts  of  the  grace  of  God, 
and  both  parts  of  the  duty  required  of  man.  Sincerity, 
and  love,  and  hope,  and  repentance,  and  indeed,  every 
holy  exercise  of  mind,  or  state  of  mind,  is  approved  of 
God,  as  his  own  work  within  us ;  and  to  each  of  them, 
as  well  as  to  faith,  is  the  promise  of,  not  only  some  par- 
ticular blessing,  but  of  entire  salvation  with  all  its  bless- 


WHO    HAVE    NOT    ASSURANCE.  319 

irigs,  graciously  made  on  account  of  Christ's  merits ;  not 
on  account  of  our  ofoodneSs.  These  p:races  are  the 
evidence  of  our  union  to  Christ  in  the  covenant  of  pro- 
mise ;  and  of  course,  of  our  title  to  what  God  hath  pro- 
mised in  that  covenant.  The  promises  of  the  covenant 
of  grace  are  made  from  all  eternity  to  Christ  our  head, 
and  in  him  to  all  the  elect  as  his  seed.*  For  all  the 
promises  of  God  in  him,  are  yea,  and  in  him,  amen,  unto 
the  glory  of  God  by  iis,'\ 

Permit  me  now  to  place  before  you,  in  distinct 
propositions,  the  several  principles  involved  in  this  dis- 
cussion. You  may  judge  of  their  truth  one  by  one. 
Examine  for  yourselves,  in  the  light  of  revealed  truth. 
"  1  believed,  therefore  have  I  spoken :"  but  let  your  faith 
rest  not  on  the  wisdom  of  man,  but  on  the  power  of 
God.     Prove  all  things,  hold  fast  that  which  is  good. 

*  So  say  the  Scri{)tures.  Tit.  i.  2.  Eternal  life,  which  God, 
that  cannot  lie,  pronmed  before  the  world  began.  This  is  the  pro- 
mise of  the  covenant,  and  is  coextensive  with  the  covenant: 
therefore  it  is  called  the  covenant  rf  promise.  Gal.  iii.  16.  Now  to 
Abraham  and  his  seed  were  the  promises  made.  He  saith  not, 
And  to  seeds,  as  of  many ;  but  as  of  one,  And  to  thy  seed,  which 
is  Christ.  ^ 

In  this  sense,  all  the  Churches  of  the  reformation  understand  the 
doctrine  of  the  evang-elical  promise.  Take  for  example  the  Cate- 
chism of  the  Presbyterian  Churches.  Larger  Cat.  Que^t.  31. 
The  Covenant  of  grace  was  made  with  Christ,  the  second  Adam, 
and  in  him,  with  all  the  elect  as  his  seed.  32.  The  grace  of 
G  d  ismanifestrd  in  the  second  covenant-  in  thai  he  freely  promiseth 
and givith  his  Holy  Spirit  to  all  his  elect,  to  work  in  them  that 
faith  with  all  other  saving  graces. 

t  2  Cor.  i.  20. 


320  THE    DUTY    OP    THOSE 

1.  Obedience  to  the  revealed  will  of  God,  is  the  duty 
of  thobe  who  doubt  their  own  personal  piety,  as  much 
it  is  the  duty  of  those  who  have  obtained  assurance.  It 
is  the  duty  of  all  men  to  obey  God,  perfectly.  Be  ye 
therefore  perfect^  even  as  your  Father  which  is  in  heaven  is 
perfect,"^ 

2.  No  human  obedience  whatsoever,  can  now  deserve 
any  portion  of  happiness  whatsoever,  from  the  Lord. 
The  greatest  perfection  of  man,  cannot  entitle  to  the 
least  of  God's  mercies:  much  less  can  the  imperfect  ho- 
liness of  man  make  our  title  to  the  greatest  happiness — 
even  eternal  life.  "  Grace  stands  in  opposition  to 
works :  all  works,  whether  they  be  called  works  of  the 
law,  or  works  of  the  gospel ;  exercises  of  the  heart,  or 
actions  of  the  life ;  done  while  we  remain  unregenerate, 
or  when  we  become  regenerate ;  they  are  all  and  equally 
set  aside  in  this  great  affair  ;t  adjudication  to  eternal 
life.  "  We  shall  be  saved.  But  we  are  all  as  an  uncleaa 
thing,  and  all  our  righteousnesses  are  as  filthy  rags.  Not 
by  works  of  righteousness  which  we  have  done.,  but  ac- 
cording to  his  mercy  he  saved  us.  So  likewise  ye, 
when  ye  shall  have  done  all  those  things  which  are  com- 
manded you^  say,  we  9iYe  unprofitable  servants :  we  have 
done  that  which  was  our  duty  to  do."f 

*  Matth.  V.  48. 

f  Hervey,  quoted  with  approbation,  both  by  Mr.  Sandcman,  and 
Mr.  Andrew  Fuller.  In  such  an  important  truth,  it  is  pleasing  to 
see  men,  ot*  otherwise  different  opinions,  agree. 

t  Isa.  IxiF.  5.  6.     Tit.  iii.  5.    Lake  xvii.  10. 


0 

WHO    HAVE    NOT    ASSURANCE.  321 

3.  Promises  of  happiness  are  made  to  holiness ;  and 
an  appropriate  promise  to  every  holy  exercise.  This  is 
the  fact.  The  reason  why  it  is  so,  is  not  that  God  is 
put  under  obligation  by  the  work  of  man — not  that  he 
is  bound  by  any  compact  to  reward  human  merit:  for 
the  covenant  of  works  is  broken ;  and  its  penalty  or 
curse,  alone  remains  in  force,  since  the  condition  is  vio- 
lated, and  the  promise  forfeited.  I  give  you  the  reasons. 
Firsts  It  is  a  law  of  God's  moral  government,  that  the 
holy,  and  none  but  the  holy,  shall  be  happy.  The 
promise  predicts  this  future  fact.  Seco7idly,  The  exer- 
cise of  grace,  is  evidence  of  an  interest  in  Christ ;  and  the 
promise  addressed  to  the  sign  of  our  union  to  Christ  is 
intended  for  the  thing  signified :  for  God  has  bound  him- 
self by  covenant  to  give  grace  in  Jesus  Christ,  for  his 
righteousness  sake,  to  all  that  are  by  faith  joined  to 
him.* 


*  "  The  obedience  of  a  Christian,  so  far  as  it  is  truly  evangelical, 
has  all  relation  to  Christ,  the  Mediator,  and  is  but  an  expression  of 
the  soul's  believing  union  to  Christ.  All  evangelical  works  are  works 
of  that  faith,  that  worketh  by  love ;  and  every  such  act  of  obedience, 
is  only  a  new  effective  act  of  reception  of  Christ  and  adherence  to  the 
glorious  Saviour.  That  pro|)osition  may  be  a  truth,  that  he  that  obeys 
shall  be  saved;  because  obedience  and  salvation  are  connected  to- 
gether in  fact;  and  yet  an  acceptance  to  a  title  to  salvation,  not  be 
granted  upon  the  account  of  our  obedience.  What  is  a  promise,  but  a 
declaration  of  a  future  truth,  for  the  comfort  and  encouragement  of 
the  {)erson  to  whom  it  is  declared  ?  Promises  may  rationally  be  made 
to  signs  and  evidences  of  faith;  and  yet  the  thing  promised  not  be 
upon  the  account  of  the  sign,  but  tht;  thing  signified.  Promises  of 
particular  benefits  implied  in  justification  and  salvation,  may  es- 
pecially be  fully  made  to  such  ex{)ressions  of  faith  as  they  have  a 
peculiar  suitableness  to :  as  forgiveness  to  a  forgiving  spirit,  and 

42 


SAZ,  THE    DUTY    OF    THOSE 

'•  Blessed  are  they  that  do  his  commandments.  And 
in  keeping  of  them,  there  is  great  reward.  HoHness 
becometh  thine  house,  O  Lord,  for  ever.  But  unto 
every  one  of  us  is  given  grace,  according  to  the  mea- 
sure of  the  gift  of  Christ.  That  ye  put  on  the  new 
man,  whicli  after  God,  is  created  in  righteousness  and 
true  hohness.  Moreover,  I  will  make  a  covenant  of 
peace  wTth  them;  it  shall  be  an  everlasting  covenant: 
and  the  heathen  shall  know  that  I  the  Lord  do  sanctify 
Israel.'"* 

4.  Christians,  although  not  assured  of  their  own  sal- 
vation, have,  notwithstanding  a  certain  interest  in  these 
promises.  The  [>romises  are  in  Christ,  yea  and  amen ; 
and  if  you  are,  in  fact,  in  Christ,  whatever  may  be  your 
doubts  and  fears,  all  things  are  yours.  The  promises 
predict  blessings  to  those  who  have  grace,  and  are 
not  limited  to  the  consciousness  of  having  it : — They 
shall  all  be  accomplished  because  God  is  true;  and 
therefore  they  that  wait  on  the  Lord  shall  renew  their 
strength,  "  For  thus  saith  the  high  and  the  lofty  One, 
that  inhablteth  eternity,  whose  name  is  holy;  I  dwell  in 
the  high  and  holy  place,  with  him  also  that  is  of  a  con- 
trite and  humble  spirit,  to  revive  the  spirit  of  the  hum- 
ble, and  to  revive  the  heart  of  the  contrite  ones.  For  I 
will  not  contend  for  ever,  neither  will  I  be  always 
wroth:  for  the  spirit  should  fail  before  me,  and  the 

niercy  to  the  merciTuI — anil  this  not  be  at  all  to  the  prejudice  of  the 
^         doctrine  we  have  maintained.'* 

Edwards  on  Justification, 

*  Rev.  xxii.  14.       Psalm  xix.  11.  and  xciii.  5.       Eph.  iv.  7— 24'. 
Ezek.  xxxvii.  23. 


% 

WHO    HAVE    NOT    ASSURANCE.  32.3 

douls  which  I  have  made.  I  have  seen  his  ways,  and 
will  heal  him;  I  will  lead  him  also,  and  restore  comforts 
unto  him.  I  create  the  fruit  of  the  lips  ;  Peace,  peace 
to  him  that  is  far  off,  and  to  him  that  is  near,  saltli  the 
Lord;  and  I  will  heal  him.  1  will  not  leave  vou  com- 
fortless ;  I  will  come  to  you.  At  that  day  ye  shall  know 
that  I  am  in  the  Father,  and  ye  in  me,  and  I  in  you. 


??# 


5.  The  doctrine  of  Christ  gives  relief  to  the  con- 
science irrespective  of  any  co7isciousnes8  of  a  change  hy  re- 
generation, "  The  very  first  scriptural  consolation,  re- 
ceived by  the  believer,  arises  from  the  gospel  itself, 
and  not  from  reiiectino;  on  the  feelino-s  of  his  own  mind 
towards  it ;"  and  the  consolation  of  despondino^  Chris- 
tians  is  derived,  not  so  much  from  an  examination  of 
their  own  faith,  as  from  beholding  by  faith  the  Lord 
their  Redeemer,  manifesting  himself  unto  them.  "Je- 
sus answered  and  said  unto  him.  If  a  man  love  me,  he 
will  keep  my  words :  and  my  Father  will  love  him,  and 
we  will  come  unto  him,  and  make  our  abode  with  him. 
Peace  I  leave  with  you,  my  peace  I  give  unto  you  : 
Not  as  the  world  giveth,  give  I  unto  you.  Let  not 
your  heart  be  troubled,  neither  let  it  be  afraid.  Al- 
though the  fig-tree  shall  not  blossom,  neither  shall  fruit 
be  in  the  vines,  the  labour  of  the  olive  shall  fail,  and  the 
fields  shall  yield  no  meat;  the  flock  shall  be  cut  off 
from  the  fold,  and  there  shall  be  no  herd  in  the  stalls  : 
yet  I  will  rejoice  in  the  Lord;  I  will  joy  in  the  God  of 
my  salvation."! 

^  Isa.  Ivii.   15— 19.  and  John  xiv.   IS,  20. 
\  John  siv.  24,  27.     Habak.  iii.  17,  18. 


324  THE    DUTY    OF    THOSE 

If  these  principles  be  correct,  brethren,  the  mourner 
in  Zion  is  bound  in  duty  to  himself  and  to  his  God,  to 
continue  in  the  practice  of  reHgion.  God's  statutes  are 
obligatory  upon  you,  whatever  you  may  think  of  your 
own  unworthiness.  This  is  the  method  appointed  by 
your  Redeemer  for  giving  relief  to  the  afflicted.  In 
this  way  many  have  obtained  relief,  and  have  been  led 
to  sing  a  new  song,  like  David  in  the  fortieth  Psalm. 
/  waited  patiently  for  the  Lord^  and  he  inclined  unto  mc, 
and  heard  my  cry.  He  brought  me  up  cdso  out  of  an  hor^ 
rible  pit^  out  of  the  miry  clay^  and  set  my  feet  upon  a  rocky 
and  established  my  goings.  A7id  he  hath  put  a  new  song 
in  my  mouthy  even  praise  unto  our  God, 

IV.  Let  him,  that  now  doubts  of  his  own  safety, 
Tbelieve  instantly  in  the  Lord  Jesus  Christ,  and  be 
saved. 

This  is  my  last  direction.  It  is  the  way  to  put  an 
end  to  doubting.  Come  now,  whatever  you  have  done 
before,  to  the  Lord  our  Redeemer,  for  pardon  and  for 
peace.  This  is  the  precept  of  my  text — Let  him  trust 
in  the  name  of  the  Lord^  and  stay  upon  his  God. 

J\ames  distinguish  one  thing  from  another.  A  man's 
name  is  that  by  which  he  is  known.  The  name  of  the 
Lorci^  of  course,  denotes  himself  as  revealed  to  us.  The 
clearest  revelation  is  in  Christ  Jesus,  the  image  of  the 
invisible  God  :  and  the  Lord  our  Redeemer,  is,  therefore, 
the  NAME,  as  well  as  the  wisdom  and  the  word  of  God, 
Exod.  xxiii.  21.  My  name  is  in  him.  Jer.  xxiii.  6.  In  his 
days  Judah  shall  be  saved,  and  Israel  shall  dwell  safely; 


WHO    HAVE    NOT    ASSURANCE.  325 

and  this  is  his  name  whereby  he  shall  be  called,  The 
Lord  our  Righteousness. 

In  this  name  the  afflicted  and  disconsolate  are  direct-' 
ed  to  trust,  "  To  trust"  in  any  thing,  is  to  depend  upon 
it  with  a  confident  persuasion  that  it  will  answer  the 
purpose  to  which  it  is  applied.  To  ^'  trust  in  the  name  of 
the  Lord,"  is  firmly  to  expect  that  he  will  protect  us  in 
time  and  through  eternity,  in  correspondence  with  his 
own  perfections,  his  relation  to  us,  and  his  holy  word. 

To  stay  upon,  signifies  to  lean  upon  one  for  support, 
with  confidence  that  it  shall  not  be  withheld.  The  de- 
sponding is  here  directed  to  depend  for  support  upon  God 
as  his  God.  The  personal  pronoun  his,  denotes  a  peculiar 
interest.  My  God,  your  God,  his  God,  like  my  peo- 
ple, his  people,  all  refer,  in  scriptural  phraseology,  to 
the  covenant  connexion  between  God  and  Israel.  It 
is  the  language  of  appropriation.  The  tenor  of  the 
everlasting  covenant  is.  They  shall  be  my  people,  and 
I  will  be  their  God.  To  "  stay  upon  his  God"  is,  of 
course,  to  dep^d  upon  God  according  to  the  cove- 
nant of  grace.  The  import,  therefore,  of  this  precept 
is,  If  any  of  you  should  be  in  trouble,  believe  in  the 
Lord  Jesus  Christ,  trusting  in  him  for  all  the  purposes 
to  be  accomplished  by  the  covenant  of  grace — Commit 
yourselves  to  him  with  confidence  that  you  in  so  doing 
shall  be  saved. 

This  is  the  last  and  the  most  important  injunction  to 
be  laid  upon  those  who  have  not  assurance.  To  exer- 
cise faith  in  the  Lord  our  Redeemer,  is  the  first  and  the 


326  THK   DUTY    OP    THOSE 

last  duty  of  man  under  the  gospel.  It  is  the  duty  of  every 
one  that  hears  the  gospel,  at  all  times,  and  under  all 
circumstances.  This  is  his  commandment^  by  way  of 
•  eminence,  that  ye  believe  in  his  Son  whom  he  hath  sc7it. 
In  vain  will  you  have  examined  yourselves,  unless  self- 
examination  issue  in  the  exercise  of  faith.  The  light 
of  the  recollection  of  former  experience,  and  of  previ- 
ous enjoyment,  will,  for  the  present,  afford  no  profit, 
without  grace  be  at  the  time  in  exercise,  leading  you  to 
a  believing  application  of  the  promises  of  God  to  the 
soul ;  and  however  sensible  you  are  of  former  failures 
and  of  present  guilt,  however  you  may  doubt  of  the 
piety  of  your  past  life,  the  present  exercise  of  faith  in 
God  and  in  Christ  is  immediate  relief  from  trouble  and 
anguish.  Let  not  your  hearts  be  troubled^  ye  believe  iri 
God^  believe  also  in  me. 

Approach  then,  ye  "  who  walk  in  darkness,  and  have 
no  light ;"  for  Christ  is  the  light  of  the  world.  Behold 
him  in  the  glory  of  his  own  perfections  and  doctrines. 
He  is  "  the  Lamb  of  God  that  taketh  away  the  sins  of 
the  world."  Believe  in  the  Lord  Jesus^Christ^  and  thou 
shalt  be  saved.  Do  you  labour  to  obtain  assurance  of 
salvation?  Trust  in  him;  for  these  things  were  written 
expressly  for  your  use — that  ye  inay  know  that  ye  have 
eternal  life.  Do  you  apprehend  that  you  have  never  yei 
believed  to  the  saving  of  the  soul  }  Trust  in  him,  w^ho 
is  at  this  moment  inviting  you  to  come  unto  him,  that 
you  may  find  rest.  It  is  high  time  that  you  should  now 
commit  your  soul  to  him  who  alone  can  save  to  the  ut- 
termost. Do  you  feel  the  assurance  of  your  personal 
title  to  the  kingdom  of  God  in  Christ }    Trust  in  him  ; 


WHO    HAVE    NOT    ASSURANCE.  327 

Again  believe,  and  continue  in  the  exercise  of  faith :  for 
of  jou  it  is  required — yea,  it  is  expected  that  your  very 
assurance  will  lead  to  new  and  vigorous  exercises  of 
the  faith  of  God's  elect.  These  things  have  I  written  nnto 
you  THAT  BELIEVE  071  the  name  of  the  Son  of  God^  that 
ye  may  know  that  ye  have  eternal  life,  and  that  ye 
MAY  BELIEVE  ou  thc  name  of  the  Son  of  GodJ^ 

The  most  ready  way  of  attaining  to  that  state  of 
comfortable  enjoyment,  which  is  so  desirable  to  all  who 
are  sensible  of  their  iniquities,  is  to  approach,  accord- 
ing to  divine  direction,  the  source  of  all  consolation, 
without  hesitation  and  without  delay.  *'  Let  us  there- 
fore come  boldly  unto  the  throne  of  grace^'f  that  we  may 
obtain  mercy,  and  find  grace  to  help  in  time  of  need." 
It  is  thus,  that  faith  itself  acts  with  full  assurance;  and 
independently  of  a  retrospect  of  our  own  feelings,  we 
become  free  of  all  doubt  at  the  time,  and  in  the  very 
act  of  believing,  have  a  full  expectation  of  eternal  life, 
"Having  therefore,  brethren,  boldness  to  enter  into  the 
holiest  by  the  blood  of  Jesus — Let  us  draw  near  with 
a  true  heart  in  full  assurance  of  faith." J 

Nothing  is  more  plainly  and  frequently  declared  in 
the  word  of  God  than  the  duty,  the  Importance,  and 
the  necessity  of  faith  in  Jesus  Christ.  All  professed 
Christians  acknowledge  this;  and  no  one  will  deny, 
that  true  faith  is  necessary  In  our  justification  before 
G  od.  However  different  and  opposite  the  opinions  of  men 
relative  to  the  nature  of  saving  faith,  all  will  acknow- 

*  John  v.  13.         t  Heb.  iv.  16.        t  Heb.  x,  16—21. 


328  THE    DUTY    OP    THOSE 

ledge  that  it  is  necessary  in  some  sense  or  other  to  the 
salvation  of  the  sinner.  "  He  that  believeth  not  shall 
be  damned,"  is  too  unequivocal  an  expression  to  be  flat- 
ly denied  by  any  one,  vs^ho  receives  the  New  Testament 
as  a  divine  revelation. 

Seeing,  however,  that  I  urge  as  the  last  and  greatest 
duty  of  doubting  Christians,  to  put  their  "  trust  in  the 
name  of  the  Lord,"  I  feel  myself  compelled  to  explain, 
more  particularly,  the  nature  of  the  faith  recommended. 
I  would  have  you  to  know  what  it  is,  that  is  required  of 
you,  when  you  are  summoned  to  believe  in  the  Lord 
Jesus  Christ.  I  would  have  you  to  know,  what  it  is  you 
do^  in  believing  in  him.  Unless  you  know  what  is  re- 
quired, how  can  you  perform  it  ?  how  can  you  ascer- 
tain afterwards  that  you  now  believe,  unless  you  are  ca- 
pable of  distinguishing  this  act  of  the  renewed  soul  from 
all  other  acts  or  exercises  }^ 


*  The  doctrine  of  faith  admits  of  very  extensive  discussion.  The 
place  whichit  occupies  in  the  economy  of  the  covenant  of  grace,  as  the 
gift  of  God,  on  the  behalf  of  Christ,  worked  in  fallen  men  by  the  Holy 
Ghost,  communicated  by  the  exalted  Lord  of  the  covenant,  and  car- 
ried on  in  all  its  exercises  by  the  Author  and  Finisher  of  it ;  and  the 
influence  which  it  has  in  iiniti7ig  us  to  Christ  for  justification,  in 
living  in  Christ  for  sanctification,  and  in  repelling  the  fiery  darts 
of  the  adversary,  furnish  a  subject  of  profitable  contemplation. 
To  distinguish  "  the  faith  of  God's  elect"  from  counterfeits ;  to  distin- 
guish saving  faith  from  historical  belief — the  temporary  reception  of 
the  gospel — the  vain  confidence  of  the  presumptuous — and  the  belief 
which  receives  or  exercises  miraculous  power;  thus  to  treat  of  the 
nature  of  faith,  is  edifying  to  the  Christian.  To  explain  its  inse- 
parable connexion  with  the  love  of  God,  Father,  Son,  and  Spirit* 


WHO    HAVE    NOT    ASSURANCE.  329 

In  order  "  to  escape  the  wrath  and  curse  of  God  due 
to  us  for  sin,  God  requireth  of  us  faith  in  Jesus  Christ.'' 
He  requireth  of  us,  to  "receive  and  rest  upon  him 
alone  for  salvation,  as  he  is  offered  to  us  in  the  gospel." 
With  these  words,  brethren,  you  are  familiar  from  you)^ 
infancy.  You  were  taught  to  repeat  them  by  your  pa- 
rents ;  and  you  teach  them  to  your  children :  and  long 
may  the  whole  form  of  sound  words,  of  which  they 
are  a  part,  be  had  in  remembrance  by  the  churches^ 
In  the  quotation  I  made  from  the  Shorter  Catechism, 
are  the  following  principles,  explanatory  of  the  duty  o^ 
believing  to  the  saving  of  the  soul. 

1.  It  is  in  order  to  escape  God's  wrath  and  curse  due 
to  us  for  sin,  that  faith  is  enjoined  as  a  duty  upon  any 
individual. 

There  are,  it  is  true,  6ther  ends  to  be  answered  by 
believing ;  there  are  other  consequences  for  the  glory 
of  God  and  the  good  of  men  to  result  from  it :  there 
are  other  motives  to  be  urged  in  recommending  it ;  but 
this  is  the  great  leading  object  to  be  accomplished  by 
faith — ^^To  escape  the  personal  danger  of  hell-fire. 


with  the  law  and  government  of  God,  and  indeed  with  all  divine 
things — with  the  grace  of  repentance — with  knowledge — and  with 
Christian  hope,  would  be  both  pleasant  and  profitable.  To  examine 
and  detect  the  errors  uttered  by  ignorance  or  design,  in  order  to  mis- 
lead U3  upon  this  important  part  of  actual  godliness,  would  also 
tend  to  our  improvement  and  confirmation :  but  such  discussions 
would  not  comport  with  our  present  design.  I  now  consider  faith 
merely  as  the  duly  of  man:  but  I  do  not  forget  in  the  mean  timp 
that  it  is  the  gift  of  God. 


330  THE   DUTY    OP    THOSE 

There  is  therefore  necessarily  imphed  in  faith^  a 
sense  of  sin,  and  merited  wrath — pungent  spiritual 
convictions.  In  effectual  callings  which  precedes  faith,  the 
Holy  Ghost  produces  in  the  soul  of  the  sinner  these 
convictions ;  he  enlightens  the  mind  also  in  the  know- 
ledge of  Christ ;  and,  renewing  the  wilU  persuades  and 
enables  him  to  embrace  Christ,  that  is,  to  believe  in  him. 
This  is  the  order.  There  is  no  faith,  no  saving  faith, 
without  a  sense  of  sin,  and  a  desire  to  escape  from  its 
danger  and  pollution.  It  is  strange,  that  it  ever  enter- 
ed into  the  head  or  heart  of  any  man  on  earth,  to  sup- 
pose that  faith  could  be  exercised  without  a  sense  of  sin 
and  danger.  "  The  whole  have  no  need  of  the  physician, 
but  they  who  are  sick."  The  keeper  of  the  prison  came 
trembling  before  Paul  and  Silas,  and  said,  "  Sirs,  what 
must  I  do  to  be  saved  ?  And  they  said.  Believe  on  the 
Lord  Jesus  Christ,  and  thou  shalt  be  saved." 

2.  God  requireth  of  fallen  sinners  to  believe  in  Christ. 
This  is  his  commandment^  that  ye  believe  in  his  Son^  ivhom 
he  hath  sent.  Faith  is  the  duty  of  the  sinner,  notwith- 
standing his  inability  to  believe  without  divine  illumina- 
tion, and  renovation  of  will.  So  far  from  man's  im- 
potence being  an  excuse,  it  is  a  crime.  It  is  itself  the 
principal  evil  for  which  the  remedy  of  the  gospel  is 
provided.  Sinners,  can  you  imagine  that  the  corrup- 
tion of  your  fallen  nature — the  wickedness  of  your  own 
evil  hearts,  shall  either  discharge  your  obligations  to 
God,  or  justify  you  in  continuing  in  rebellion  }  Learn 
to  correct  such  absurdity.  No,  you  dare  not  plead 
your  sin  as  its  own  apology.  He  who  declares  your 
impotency,  calls  upon  you  to  act.     This  may  appear 


WHO    HAVE    NOT    ASSURANCE;  331 

paradoxical :  but  it  is  truth.  JVo  man  can  come  unto  me, 
except  the  Father  who  hath  sent  me  draw  him.  You  there- 
fore cannot  come  without  divine  aid.  Behold  your 
impotencj.  But  you  are  commanded  to  come.  Let 
the  wicked  forsake  his  way^  and  the  unrighteous  man  his 
thoughts^  and  turn  unto  the  Lord,  Behold  your  duty. 
Both  your  impotency  and  your  duty  are  affirmed  by 
him  who  cannot  lie.* 

3.  In  the  gospel,  Christ  Jesus  is  freely  offered  to  sin- 
ners for  their  salvation.      Who  of  God  is  made  unto  us 

*  It  is  not  necessary,  in  order  to  justify  wisdom  in  this  case,  io 
have  recourse  to  words  without  meaning,  or  to  false  doctrine.  We 
do  not  affirm,  that  sinners  have  afetViVz/ of  perfect  obedience  to  God; 
for  this  is  not  true :  An  ability,  which  is  acknowledged  to  be  inca- 
pable of  performing  the  work,  is  too  palpable  a  contradiction  to  be 
adopted  for  the  purpose  of  obviating  a  difficulty  which  is  only  ima> 
ginary.     A  self-determining  power  is  absurd. 

The  question  is  one  of  moral  agency,  and  the  only  power  con- 
cerned in  the  case,  is  that  of  discharging  a  moral  obligation.  To 
a  moral  action  it  is  essential  that  it  be  voluntary.  What  comes  to 
pass  involuntarily  is  neither  virtuous  nor  vitious.  Will  is  governed 
by  motives ;  and  the  circumstances  which  influence  the  will  are 
the  primary  sources  of  our  activity.  Of  these  there  are  some 
which  make  a  part  of  our  constitution,  and  which,  on  that  account, 
are  called  active  principles.  They  are  depraved  by  original  sin  : 
and  this  corruption  of  the  whole  nature  is  itself  both  our  sinfulness 
and  our  impotency.  This  being  the  case,  the  will  cannot  be  influ- 
enced to  good  without  a  change  of  nature.  It  is  not  only  a  fact, 
that  the  sinner  is  unwilling  to  do  good ;  but  it  is  also  a  fact,  that 
"  the  corruption  of  his  whole  nature''  renders  it  impossibly  for  him 
to  become  willing.  *'  Man  by  his  fall  has  wholly  lost  all  ability  of 
will  to  any  spiritual  good." 

Con,  Faith, 


332  THE    DUTY    OF    THOSE 

Wisdom,  righteousness^  sanctification^  and  redemption.  Jla 
many  as  received  him,  to  them  gave  he  power  to  become  the 
sons  of  God,  even  to  them  that  believe  on  his  name."^ 

Faitli  receives  him  as  he  is  offered ;  and  if  there  were 
no  offer,  there  could  be  no  faith.  The  gospel  offer 
is  the  sum  of  all  evangelical  preaching.  For  this  pur- 
pose chiefly,  we  explain  the  doctrines,  we  illustrate  the 
precepts,  and  publish  the  promises  of  divine  revelation — 
that  the  gospel  offer  might  appear  worthy  of  all  accept'- 
ation.  This  offer  is  freely  made  to  the  chief  of  sinners. 
All  the  calls  and  the  invitations,  all  the  commands  and 
all  the  threatenings  in  the  book  of  God,  are  subservient 
to  the  evangelical  message— Tto  God  was  in  Christ 
reconciling  the  world  unto  himself:  We,  as  ambassadors, 
therefore,  pray  you,  in  Christ's  stead,  be  ye  reconciled 
to  God.  We  offer  to  the  sinner,  without  respect  to 
previous  subjective  emotions  of  his  own  mind,  we  offer 
directly  to  the  chief  of  sinners,  the  Lord  Jesus  Christ, 
and  salvation  in  him;  and  in  the  name  of  God,  we  as- 
sure every  one  who  accepts  this  offer,  that  he  himself 
shall  be  saved :  "  for  God  so  loved  the  world  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth 
in  him  should  not  perish,  but  have  eternal  life.""t 

4.  Faith  is  receiving  Christ  for  salvation,  and  resting 
upon  him  alone — -These  are  loritten  that  ye  might  believe 
^-—and  that  believing,  ye  might  have  life  through  his  name.X 

In  saving  faith  there  is,  of  course,  an  exercise  of  in- 
tellect ;  for  there  is  necessarily  an  assent  to  the  truth, 

1  Coi'o  i.  30.  and  John  i.  12.        f  John  iii.  16.       :j:  John  xx.  34> 


WHO    HAVE    NOT    ASSURANCE.  333 

which  God  proclaims  in  making  the  offer.  By  the  illu- 
mination of  the  Spirit,  the  soul  is  enabled  to  perceive 
the  excellency  of  the  Saviour,  and  to  experience  an 
assurance  of  what  is  revealed  concerning  him :  but  al- 
though subjects  of  the  Spirit's  influence,  previously  to 
the  exercise  of  faith,  it  is  without  any  consciousness  of 
subjective  piety  we  become  certain  of  the  truth  object- 
ively revealed.*  Faith,  nevertheless,  is  more  than  ei- 
ther a  perception  or  judgment ;  more  than  even  a  spiritual 
perception  of  Christ's  excellency.  It  is  a  consent^  as 
well  as  an  assent  of  the  soul :  for  ivith  the  heart  man  be-* 
lieveth  unto  righteousness. 

In  believing,  the  mind  is  not  passive.  Faith  is  a  duty 
required,  and  an  act  of  obedience  performed.  To  be- 
lieve, is  an  active  verb.  Action,  however,  Is  consequent 
upon  volition ;  and  of  course,  saving  faith  is  a  voluntary 
exercise  of  the  soul — of  the  regenerated  mind. 

Mere  perception  cannot  properly  be  called  a  volun- 
tary action :  nor  can  mere  affection  of  the  heart,  though 
it  tends  to  influence  volition,  be  called  a  voluntary  action. 
We  are  constrained  both  to  perceive  and  to  feel,  either 
pleasantly  or  painfully,  as  the  case  may  be,  by  the  im- 
pressions made  upon  the  mind.  U  passiveness  can  at 
any  time  be  predicated  of  the  human  mind,  it  is  in  rege- 
neration. Effectual  calling  found  me  passive,  and  render- 
ed me  active.     My  soul  is  made  to  see  and  to  feel,  in 

*  There  is  Rn  objective  assurance  m  the  nature  of  faith.  Iain 
sure  Christ  is  offered  to  me  a  sinner.  I  may  therefore  say,  without 
hesitation,  in  the  act  of  faith,  the  Lord  Jesus  Christ  is  mine,  by 
tlje  offer  of  Jehovah  ;  and  I  take  him  to  be  mine,  in  possession. 


334  THE    DUTY    OP    THOSE 

a  spiritual  manner,  by  the  Holy  Ghost :  I  am  thus  quick- 
ened ;  and  being  at  the  same  time  affected  by  a  spiritual 
sight  of  the  Saviour,  and  a  sense  of  his  excellency,  I 
become  willing  to  act — I  voluntarily  act  upon  the  ob- 
ject before  me  in  the  gospel  oifer.  I  embrace  the  Sa- 
viour offered  unto  me,  for  the  express  purpose  for 
which  he  is  offered.*  This,  brethren,  is  appropriation. 
It  is  the  very  essence  of  faith.  Mistake  me  not.  By 
Appropriation^  I  mean  nothing  more  or  less  than  a  cor- 
dial acceptation  of  Christ  to  be  my  Saviour,  as  he  is  of- 
fered to  me  in  the  gospel.  I  entreat  you  not  to  misun- 
derstand or  misrepresent  my  meaning.  If  any  of  you 
should  dislike  the  expression^  I  pray  you  not  to  blame 
any  one  for  the  thing.  There  is  nothing  blameworthy 
in  accepting  this  gift  of  God.  In  receiving,  for  my 
personal  salvation,  that  which  is  freely  offered  to  all 
who  hear  the  gospel,  I  do  not  see  that  I  incur  the  just 
displeasure  of  any  one.  Christ  takes  me  to  himself  by 
his  holy  Spirit;  and  he  offers  himself  to  me  as  my  Sa- 
viour.    I   take   him  to   myself  for  this  purpose,   and 

*  Faith,  as  the  act  whereby  the  soul  becomes  spiritually  united 
to  the  Redeemer,  produces,  o(  course,  a  new  relation  to  God.  By  it 
we  have  a  saving  interest  in  Christ.  He  that  believeth  shall  be  saved. 
Before  faith,  the  sinner  was  under  condemnation.  By  faith,  he  is 
introduced  into  a  state  of  justification  :  Faith,  therefore,  makes 
that  to  be,  which  otherwise  would  not  have  been.  The  affirma- 
tion, "I  shall  be  saved,"  in  unbelief,  is  false:  in  believing,  it  be- 
comes true.  Faith  brings  about  that  relation  to  God,  according  to 
the  new  covenant,  which  justifies  the  use  of  the  assertion,  "Christ 
is  mine,  and  1  shall  be  saved  by  his  merits."  It  makes  that  asser- 
tion to  be  true,  which  otherwise  would  have  been  false.  The  be- 
liever may,  but  the  unbeliever  may  not  say,  "  salvation  is  actually 
mine." 


WHO    HAVE    NOT    ASSURANCE.  33^1 

commit  myself  to  him.  I  appropriate  to  myself  Christ 
and  his  salvation,  being  warranted  by  the  free  offer 
of  the  gospel,  to  embrace  him  for  the  saving  of  my  soul. 
My  beloved  is  mine^  and  I  am  his,  I  am  my  beloved^s<, 
nnd  my  beloved  is  mine,* 

I  will  now  show  the  applicability  of  this  doctrine 
of  faith  to  you  who  "  walk  in  darkness,  and  have  no 
light."  My  text  directs  you  to  "  trust  in  the  name  of 
the  Lord,  and  stay  yourselves  upon  your  God."  This,, 
therefore,  is  your  present  duty,  and  your  constant  duty. 
You  are  urged  by  the  invitation,  and  encouraged  by  the 
promise.  Come  unto  me,  all  ye  that  labour  and  are  heavy 
laden^  and  1  will  give  you  rest.  Incline  your  ear^  and  come 
unto  me:  hear,,  and  your  soul  shall  live ;  and  I  will  make  au 
everlasting  covenant  ivith  you.  If  any  man  thirst,^  let  him 
come  unto  me  and  drink.  j9nd  ivhosoever  will.,  let  him 
take  the  water  of  life  freely — and  him  that  cometh  to  me^ 
I  ivill  in  no  wise  cast  out.'\ 

My  dear  hearers,  if  you  have  already  believed  m 
the  gospel  of  God,  you  will  not  be  unwilling  to  exercise 
your  faith  at  this  moment.  You  live  by  the  faith  of  the 
Son  of  God.  If  you  have  never  yet  embraced  the  offer 
of  salvation,  it  is  time  to  embrace  it  now.  I  beseech 
you,  by  the  mercies  of  God,  to  draw  near  with  a  true 
heart,  in  the  full  assurance  of  faith.  Wherefore  do  yoit 
hesitate.^  Your  warrant  is  complete.  Your  need  is 
manifest.  Your  duty  is  urgent.  Your  welcome  is  indu- 
bitable.    The  invitation  is  given  with  sincerity.     Hear- 

*  Song  ii.    It),   and  vi.  3.  f  Matth.  xi.  28.     Isa.  I  v.   3. 

John  vii.  37.     Rev.  xxii 


336  THE    DUTY    OF    THOSE 

and  your  souls  shall  live.     Trust  ye  in  the  Lord  Jeiio- 
vah  for  ever ;  in  him  there  is  everlasting  strength.  Trust 
in  him,  directly,  unhesitatingly^  and  v^ith  assured  confi- 
dence.    When  w^earied  with  the  toils  of  the  day,  you  lie 
down  for  repose,  you  trust  in  the  strength  of  your  couch 
to  support  its  burden.     When  you  walk  on  the  streets, 
you  trust  in  the  solid  earth  that  it  will  bear  your  weight 
from  sinking  down  to  the  centre  of  the  globe :  And  will 
you  not  commit  your  souls  to  the  everlasting  arms  of 
him  who  supports  the  pillars  of  the  universe,  with  equal 
confidence,  that  he  will  bear  you  up,  and  save  you  with 
a  great  salvation  ?  Awake,  ye  sons  of  indolence :  arise," 
ye  children  of  sorrow  :  wipe  away  your  tears,  ye  daugh- 
ters  of  despondency,  whatever  may  be  the  view  you 
take   of  your  own    subjective  religion,    approach   the 
throne  of  grace  with  boldness,    that  you  may  obtain 
mercy.     Stretch  out  the  withered  arm,   that  you  may 
lay  hold  of  his  strength.     It  is  God  that  calls  you  to  his 
Son  for  wisdom,  and  righteousness,  and  sanctification,  and 
redemption.    The  prize  of  the  high  calling  is  before  you. 
Trust,  then,  in  the  name  of  the  Lord,  and  stay  upon 
your  God. 

CONCLUSION. 

I  have  now  finished  what  I  intended  to  say  upon  the 
iluty  of  those  who  have  not  the  assurance  of  grace  and 
salvation.  Before  I  close  my  discourse,  I  feel  it  my 
duty  to  administer  a  caution  respecting  experimental 
religion.  I  am  not  apprehensive,  indeed,  that  any  one 
will  ever,  in  fact,  substitute  his  own  actual  godliness  for 
the  merits  of  Christ  in  the  matter  of  pardon  and  accept- 


WHO    HAVE    NOT    ASSURANCE.  337 

tance  with  God :  But  alas  !  many  are  in  the  habit  of 
substituting  imaginary  piety^  for  the  righteousness  of 
Messiah.  I  am  not  afraid  that  any  disciple  of  Christ, 
will,  in  fact,  urge  his  speculative  orthodoxy,  or  his  ex- 
perience of  the  power  of  religion,  as  an  excuse  for  neg- 
ligence in  the  practical  duties  of  the  Christian  life ;  but 
it  is  too  evident  that  many  zealots  for  particular  doc- 
trines, and  for  particular  kinds  of  religious  experience, 
are  grossly  negligent  of  their  duty  to  God  and  to  man. 
I  warn  you,  solemnly,  against  this  course  of  conduct. 
However  great  the  importance  of  inward  piety,  it  is 
not  by  any  means  the  whole  of  religion.  If  you  have 
tasted  that  the  Lord  is  gracious,  if  you  cherish  a  com- 
fortable hope  of  happiness  in  heaven,  is  it  possible  that 
you  can  be  negligent  of  the  glory  of  God,  and  the  good 
of  mankind  ?  Are  you  made  for  personal  enjoyment 
alone,  and  not  also  for  usefulness  to  others  ?  Are  you 
made  new  creatures  merely  to  satiate  your  souls  wdth 
personal  joys,  and  not  also  to  glorify  the  Lord  that 
bought  you  ?  This  would  be  ignoble,  base,  and  sordid 
selfishness.  No,  Christians,  if  this  be  the  taste  and  the 
disposition,  the  habitual  disposition  of  any  man,  w^iatever 
may  be  his  profession,  he  is  destitute  of  true  godliness. 
The  disciple  of  Christ,  is  a  man  of  disinterestedness  and 
magnanimity.  He  loves  God,  he  loves  the  saints ;  and 
while  he  works  out  his  salvation  with  earnest  desire  to 
enjoy  God  in  heaven,  he  peculiarly  delights  to  serve  his 
Redeemer ;  to  support  the  honour  of  Jehovah's  govern- 
ment ;  to  defend  the  truth ;  to  observe  the  positive  sta- 
tutes of  the  sanctuary.  He  is  honest,  sincere,  benevo- 
lent, and  beneficent ;  he  is  humble,  candid,  and  faithful 
to  his  own  professions,  and  to  his  God,  so  far  as  the 

44 


33B  THE    DUTY    OF    THOSE,   ETC. 

power  of  religion  extends  its  influence.  Whether  in 
sickness  or  in  health,  in  adversity  or  prosperity,  whether 
walking  in  darkness,  or  standing  in  triumph  on  his 
strong  mountain,  he  is  still  engaged  in  doing  good ;  in 
defending  the  true  doctrine  of  the  grace  of  God;  in 
maintaining  pure  and  entire  every  ordinance ;  and  with 
a  holy  self-denial,  making  his  temporal  honour  and  in- 
terest bend  to  the  interests  of  true  religion.  ''Seek 
first  the  kingdom  of  heaven^  and  its  righteousness.  Who- 
soever will  come  after  me,  let  him  deny  himself  take  up 
his  cross,  and  follow  me.  For  ye  are  not  your  own,  ye 
are  bought  with  a  price,  whether  therefore  ye  eat,  or  ye 
drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of  God,''"' 

Let  the  sensualist  take  pleasure  in  his  wine ;  let  the 
avaricious  rejoice  in  his  gods  of  gold ;  let  the  daughters 
qf  vanity  walk  after  the  sparks  of  their  own  kindling : 
let  the  bustle  and  the  noise  of  ignorant  fanaticism  pass 
away  with  the  wind ;  let  the  splendour  and  the  pomp  of 
superstition,  engage  the  attention  of  the  crowd ;  let  Pha- 
risaical sanctimony,  practised  in  intrigue,  deceive  and 
rule  the  populace :  but  let  us  hear  the  word  of  the  Lord 
our  God.  Behold,  all  ye  that  kindle  a  fire,  that  compass 
yourselves  about  with  sparks ;  walk  in  the  light  of  your 
fire,  and  in  the  sparks  that  ye  have  kindled.  This  shall  ye 
have  of  mine  hand;  ye  shall  lie  down  in  sorrow.  Who- 
soever, therefore,  is  among  you  that  feareth  the  Lord, 
and  obeyeth  the  voice  of  his  servant,  let  him  trust  in 
the  name  of  the  Lord,  and  stay  upon  his  God,     Amen, 


THE  CONSOLATIONS  OF  PERSONAL 
RELIGION. 


SERMON  IX. 


Psalm  Ixiii.  3 — -l,— Because  thy  lovhig-kindness  is  better 
than  life^  my  lips  shall  praise  thee.  Thus  will  I  bless  thee 
while  I  live :  I  wilt  lift  up  my  hands  in  thy  name.  My 
soul  shall  be  satisfied  as  with  marratv  and  fatness  ;  and 
my  mouth  shall  praise  thee  with  joyful  lips  ;  when  I  re- 
member  thee  updn  my  bed,  and  meditate  on  thee  in  the 
night-watches.  Because  thou  hast  been  my  help,  there^ 
fore  in  the  shadow  of  thy  wings  will  I  rejoice. 

.1-  EW  men  ever  experienced  so  great  a  variety  of  tri-^ 
als,  or  were  called  to  act  in  so  many  different  condi- 
tions of  life,  as  the  writer  of  this  Psalm,  David,  the 
son  of  Jesse,  of  Bethlehem-Judah.  Happy  and  virtuous^ 
in  the  bosom  of  his  father's  family,  he  spent  his  early 
years  remote  from  scenes  of  turbulence  and  ambition. 
With  a  fine  mind,  well  cultivated,  and  deeply  imbued 
with  sincere  piety,  he  enjoyed  a  vigorous  ajad  healthy 


.340  THE  CONSOLATIONS  OF 

constitution  oi'  body,  and  led  a  life  of  innocence  and 
peace — the  pastoral  life,  in  more  than  Arcadian  perfec- 
tion. Sitting  upon  the  side  of  his  native  hills,  in  the 
shade  of  the  palm-tree,  he  often  played  upon  his  be- 
loved harp,  and  knew  nothing  of  the  cares  of  empire* 
Thus,  he  might  have  hved  happy,  and  have  died  with- 
out renown,  had  he  not  been  destined  to  greater  useful- 
ness, though  greater  pains  and  toil  by  the  Governor  of 
the  world. 

At  the  age  oi  fifteen^  this  was  announced  to  him  by 
Samuel  the  prophet,  who  anointed  him  king  of  Israel ; 
but  David  had  reached  his  twenty-third  year  before 
he  left  the  peaceful  scenes  of  the  shepherd's  employ- 
ment, when  he  was  first  introduced  to  public  life,  and 
admitted  into  the  family  of  Saul,  the  reigning  king. 
From  this  period,  the  history  of  his  life  becomes  ex« 
ceedingly  interesting,  and  strangely  diversified,  until  in 
the  seventy-first  year  of  his  age,  he  died  in  Jerusalem, 
after  a  troublesome,  though  victorious  reign  of  forty 
years. 

For  eight  years  before  his  coronation  at  Hebron,  on 
the  defeat  and  death  of  Saul  at  Gllboa,  his  condition 
was  peculiarly  trying.  It  was  in  this  school  of  affliction,- 
Aat  he  laid  the  foundation  of  that  exalted  reputation 
which  he  acquired  and  sustained  as  the  ruler  of  Is- 
rael. In  the  midst  of  these  afflictions,  when  tiventy-seven 
years  old,  and  after  he  had  been  declared  an  outlaw, 
David  escaped  from  his  persecutors  into  the  wilderness 
of  Judah,  the  forest  of  Hareth.  There,  with  a  scanty 
and  precarious  supply  for  the  subsistence  of  himself  and 


TRUE    RELIGION.  341 

his  companions,  having  no  other  shelter  from  the  storm 
than  the  trees  of  the  forest  and  the  chffs  of  the  rocks, 
"  the  sweet  Psalmist  of  Israel"  was  at  home  with  God ; 
and  enjoyed,  for  his  support,  amidst  his  daily  perils,  the 
consolations  of  the  grace  of  God.  There  he  composed 
and  set  to  music  the  sixty-third  psalm.  It  is  a  hue  de- 
scription of  the  life  and  power  of  godliness^  in  its  com- 
manding influence  over  the  temper  of  the  mind,  and  es- 
pecially of  the  support  which  personal  piety  affords  in 
the  deepest  troubles. 

I  shall,  with  divine  assistance,  explain  the  words  of  my 
text ;  and  then,  describe  the  cemolatims  of  true  religion. 

I.  I  explain  my  text. 

In  the  sixty-thii-d  psalm,  the  inspired  writer  displays, 
in  the  most  expressive  terms,  the  operations  of  true  re- 
ligion in  a  heart  enlightened  by  divine  truth.  It  kindles 
a  sacred  fire  which  makes  itself  sensible  by  its  light  and 
by  its  heat.  It  produces  sincere  desires  for  the  enjoyment 
of  God — It  gives  satisfaction  to  the  soul  in  communion 
w^ith  God—^and  it  imparts  that  confidence,  in  the  power 
and  protection  of  the  Most  High,  which  both  confirms 
pious  resolution,  and  strengthens  the  hope  of  ultimate 
triumph. 

The  desire  of  enjoyment  is  one  of  the  most  powerful 
of  the  active  principles  of  the  human  mind.  By  the 
sanctifying  influence  of  religion  it  is  directed  to  the  only 
certain  source  of  happiness,  to  the  infinitely  glorious 
God.     The  recollection  of  past  joy  is  one  of  the  means 


342  THE  CONSOLATIONS  OF 

of  exciting  present  desire :  and,  thus,  religious  experience 
produces  an  aptitude  of  heart  for  evangelical  pursuits. 
In  the  first  two  verses,  David  displays  the  power  of  this 
habit  in  the  midst  of  his  trials.  He  early^  every  morn- 
ino-,  souorht  the  Lord,  His  desires  w^ere  as  the  summer 
drought  waiting  for  the  rain,  a  thirst  of  the  soul,  and  a 
longing  of  the  flesh.  The  object  was  to  see  the  power 
md  the  glory  of  God ;  and  the  kind  of  enjoyment  desired, 
was  the  same  as  that  formerly  experienced,  in  the  ordi- 
Hances  of  the  sanctuary.  He  longed  for  the  good  things 
of  which  he  had  already  tasted. 

When  the  love  of  God  is  shed  abroad  on  our  hearts  by 
the  Holy  Ghost,  there  is  not  only  a  propensity  to  ap- 
proach the  Lord,  and  to  enjoy  the  friendship  of  him 
who  first  loved  us ;  but  the  longing  Soul  is  also  satisfied ; 
and  confidence  in  God  is  restored.  In  the  last  three  ver^ 
ses^  David  expresses  this  confidence  in  a  triumphant 
manner.  His  enemies  disappear,  and  he  is  persuaded 
that  his  joy  shall  be  abundant.  With  the  delightful  re- 
collection of  the  past,  and  the  certain  prospect  of  the 
future,  the  mind  experiences  present  satisfaction.  Hence 
the  expressions  from  the  third  to  the  eighth  vferse,  which 
I  have  chosen  as  my  text,  and  which  I  am  now  to 
explain,  ju 

Verse  3.  Because  thy  loving-kindness  is  better  than 
life^  my  lips  shall  praise  thee. 

In  these  words  we  have  an  expression  of  a  good  in- 
tention, and  the  reason  upon  which  it  is  founded.  The 
htmtiorir  expressed  is  to  praise  God  before  the  world— 


TRUE    RELIGION.  343 

with  the  lips,  so  as  to  be  seen  of  men ;  but  not  with  the 
lips  alone :  for  out  of  the  abundance  of  the  heart  the 
mouth  speaketh.  It  is  not  merely  in  order  to  be  seen  of 
men;  for  piety  excludes  this  limited  construction.  Praise 
is  comely  for  the  upright.  It  is  thus  they  express  their 
own  sense  of  the  divine  excellency ;  and  they  ought  not 
to  be  ashamed  to  do  so  publicly.  The  manner  of  ex- 
pressing the  intention  of  praising  God  is  worthy  of  no- 
tice. David  declared  his  resolution  to  God  himself  in 
this  act  of  devotion;  and,  in  singing  his  words,  we 
should  follow  his  example,  engaging,  in  a  vow  to  the 
Searcher  of  hearts,  that  we  shall  henceforward  promote 
his  glory. 

The  reason  is  as  conclusive  with  respect  to  our  duty, 
as  it  was  to  the  Psalmist.  The  loving-kindness  of  the 
Lord  is  better  than  life.  There  is  more  in  this  expression 
than  an  allusion  to  the  general  benevolence  of  God. 
Of  that,  life  itself  is  an  effect ;  and  it  is  not  the  design  of 
the  Psalmist  to  compare  the  cause  with  its  effect.  He 
is  speaking,  not  of  the  benignity  from  which  life  ema- 
nates ;  but  of  that,  which  renders  life  valuable — of  that, 
without  which,  life  itself  would  become  an  evil.  Of 
Judas,  it  was  said  by  the  Saviour,  "  better  for  that  man 
he  had  not  been  born."  Life  without  piety,  is  a  bur- 
den, and  will  become  a  curse.  The  mercy  of  God, 
communicating  its  saving  influence  to  man,  is  of  course 
more  valuable  than  mere  living  existence ;  for  it  is  hf 
the  love  of  God  shed  abroad  upon  the  heart,  that  our 
life  becomes  a  blessing. 


344  THE    CONSOLATIONS    OP 

Verse  4.  Thus  will  I  bless  thee  while  Hive:  I  will  lift 
up  my  hands  in  thy  name. 

The  writer,  in  correspondence  with  the  pious  pur- 
pose formerly  expressed,  now  declares  that  a  life,  ren- 
dered more  important  by  the  grace  of  God,  shall,  while 
it  continues  to  exist,  be  devoted  to  the  service  of  its  au- 
thor. To  bless  God^  is  to  declare  him  independently 
happy,  and  to  speak  of  him  as  if  we  delighted  in  contem- 
plating his  self-sufficiency.  When  he  blesseth  his  peo- 
ple, he  communicates  happiness  and  safety.  His  decla- 
rations are  operative.  He  giveth  to  man ;  but  he  re- 
ceiveth  nothing  in  return.  We  cannot  profit  the  Al- 
mighty. Lifting  up  the  hands^  is  the  sign  of  earnest- 
liess ;  it  is  the  mode  of  making  known  our  will ;  it  is  an 
appeal  to  heaven.  When  we  "hft  up  our  hands  in 
God'^s  name^^"^  we  declare  our  sincerity  in  Christ  Jesus ; 
we  affirm  our  allegiance  to  him :  and  apply  for  more 
grace  to  carry  the  pious  intention  of  our  souls  into  ef» 
feet.  It  is  the  action  of  a  believer  under  the  influence 
of  the  gracious  power  of  him  that  made  our  hands  and 
our  hearts. 

Verse  5.  My  soul  shall  be  satisfied  as  with  marrow  and 
fatness;  and  my  mouth  shall  praise  thee  with  joyful  lips. 

Remember,  brethren,  these  are  the  words  of  a  wan* 
derer  in  the  wilderness,  accused  of  treason,  and  pro- 
claimed an  outlaw.  A  fugitive  from  misused  power, 
David  depended,  both  for  himself  and  those  who  were 


TRUE  RELIGION.  345 

the  partners  of  his  perils,  for  their  daily  bread,  upon  the 
private  supplies  of  personal  friendship,  or  the  use  of 
their  own  bows  and  spears.  For  them,  while  flying 
from  persecution,  the  fertile  fields  of  Canaan  afford- 
ed no  com ;  nor  did  the  hills  of  Judah  yield  to  them 
the  fruits  of  the  fold  or  of  the  vintage.  Behold  the 
Chief,  amidst  a  group  of  exiles,  with  a  spirit  unsub- 
dued by  hunger  and  toil,  unruffled  by  the  injuries 
inflicted  on  him,  leading  the  devotion  of  those  worship- 
pers assembled  at  the  mountain-side,  and  singing,  un- 
der the  inspiration  of  the  Almighty,  with  joyful  lips, 
"  my  soul  shall  be  satisfied,  as  with  marrow  and  fat- 
ness." Say,  were  Saul  the  king,  and  his  flattering 
tourtiers,  more  happy  in  their  splendid  halls,  and  at 
their  plentiful  tables  ?  Ah !  how  often  does  religion  turn 
away  in  disgust  from  the  gilded  palace,  leaving  the  oc- 
cupant troubled  with  an  evil  spirit^  and  take  up  her 
own  abode  in  the  humble  residence  of  the  poor  and  the 
oppressed,  shedding  contentment  and  joy  around  in 
abundance.  It  is,  in  such  a  case,  that  the  lips  move 
with  dehght  in  the  praises  of  redeeming  love.  The  conso- 
lations of  religion  are  to  the  spirit  as  marrow  to  the 
bones.     The  soul  is  satisfied. 

Verse  6.  Wheyi  I  remember  thee  on  my  becl^  and  medi* 
tate  on  thee  in  the  night-iuatches :  At  such  time,  the  soul, 
satisfied  with  the  goodness  of  God,  is  prepared  for 
prayer  and  praise. 

The  active  powers  of  our  minds  are  more  influential, 
in  moving  the  will,  and  in  fixing  our  choice,  than  are  out- 
Ward  objects.      Indeed,  external  motives  cannot  prodfice 


346  THE  CONSOLATIONS  OF 

volition  otherwise  than  as  they  affect  our  moral  consti^^ 
tution:  their  strength  depends  upon  the  manner  in 
which  they  are  perceived  by  the  understanding,  and  im- 
pressed upon  the  heart.  We  are  influenced  to  act,  in 
all  cases,  accordingly  as  we  are  affected  by  the  motives 
presented  to  us.  By  the  grace  of  God,  the  soul  is  af- 
fected in  a  holy  manner :  for  by  the  power  of  the  Holy 
Ghost,  is  communicated  that  wisdom  or  spiritual  under- 
standings* which  is  essential  to  the  formation  of  a  pro- 
per estimate  of  divine  things ;  and  the  preparations  of  the 
heart  in  man  are  also  from  the  Lord.t  When,  of  course, 
the  intellectual  and  the  active  powers  are  under  this 
holy  influence,  the  thoughts  and  intents  become  reU- 
gious.  The  association  of  our  ideas  becomes  piously 
affected,  and,  wheresoever  we  are,  God  is  continually 
present  with  us.  The  religious  man,  even  upon  his  bed, 
thinks  of  heaven ;  and,  during  the  silent  watches  of  the 
night,  all  within  is  light  and  activity,  while  the  soul,  ab- 
stracted from  the  concerns  of  the  body,  and  from  the 
bustle  of  social  life,  is  left  to  enjoy  undisturbed  fellow- 
ship with  the  invisible  God.  When  wearied  with  the 
toils  of  the  day,  the  spiritually-minded  man  seeks  rest 
and  repose:  when  he  retires  from  those  vexations 
which  are  so  frequently  occasioned  by  the  temptations 
of  this  present  evil  world,  and  looks  up  to  him  who 
giveth  sleep  to  his  beloved:  after  pouring  out  the 
complaints  of  his  troubled  spirit,  in  penitential  prayers, 
into  the  aftectionate  bosom  of  that  friend,  who,  touched 
with  the  feelings  of  our  infirmities,  sticketh  closer  than 
a  brother ;  then  meditations  of  God  are  both  sweet  and 

*  Col.  i.  9.  i  Prov.  xvi.  1. 


TRUE  RELIGION.  347 

abundant ;  the  soul  is  nourished  and  invigorated ;  and  it 
is  filled  with  serene  delight,  in  which  no  stranger  to 
godliness  can  possibly  participate. 

Verse  7.  Because  thou  hast  been  my  help^  therefore  in 
the  shadow  of  thy  ivings  will  I  rejoice, 

God  is  "  the  help"  of  his  people — therefore  they  re- 
joice in  him :  and  a  sense  of  the  divine  assistance  makes 
the  believer's  joy  to  increase  at  all  times,  whether  in 
his  bed  or  at  work,  by  night  or  by  day. 

Christians  are  "  aided"  by  the  Lord,  in  their  temporal 
estate.  By  his  providence,  they  are  upheld  in  being ; 
they  are  furnished  with  the  necessaries  and  the  com- 
forts of  life ;  they  are  protected  from  danger ;  support- 
ed under  trials  ;  and  rendered  useful  members  of  socie- 
ty, until  the  purpose  of  life  is  accomplished,  and  death 
is  directed  to  set  the  spirit  free  from  its  prison  and  its 
chains,  that  it  may  enter  upon  the  possession  of  an 
everlasting  inheritance.  Christians  are  also  aided  of  the 
Lord  in  their  spiritual  estate.  It  is  he  who  provided  a 
Redeemer;  who  appointed  the  ordinances  of  the  new 
covenant ;  and  who  communicates  the  Holy  Spirit,  in  or- 
der to  apply  the  benefits  of  redemption  by  means  of 
outward  ordinances.  He  administers  assistance  accord- 
ing to  our  need.  In  youth  and  in  old  age,  he  is  the 
support  of  our  piety.  In  times  of  peril  and  persecu- 
tion ;  in  times  of  error  and  declension ;  in  times  of  re- 
vival and  exertion;  during  conversation  with  private 
Christians;  when  waiting  upon  him  in  the  ordinary  ex- 
ercises of  devotion;  and  at  the  holy  table  of  the  com- 


348  THE  CONSOLATIONS  OF 

munion  of  saints,  in  the  celebration  of  the  Lord's  sup- 
per, God  is  our  help :  therefore  let  us  rejoice  in  the  sha- 
dow of  his  wings. 

Wings  are  those  feathered  members  of  the  fowls, 
wherewith  they  fly  through  the  air,  and  protect  their 
young.  The  Saviour  compares  with  these  the  protec- 
tion which  he  himself  yields  to  his  peculiar  people.  O 
Jerusalem,  Jerusalem  I  how  often  would  I  have  gathered 
thee,  as  a  hen  gathereth  her  chickens  under  her  wings.* 
The  fine  idea  suggested  by  this  humble  object,  is  not 
lost  upon  the  saints.  When  the  Almighty  is  pleased  to 
compare  the  benefits  of  his  love  for  men,  to  the  shelter 
which  the  tender  dam  affords  her  little  fluttering  family, 
it  is  our  business,  from  the  same  simple  fact,  to  draw 
an  additional  motive  for  rejoicing  in  him.  He  is  the  Sim 
of  righteousness  arising  ivith  healing  in  his  wings. "t  He 
shall  cover  thee  with  his  feathers,  and  under  his  ivings  shalt 
ihou  trust.X 

Encouraged  by  the  promise  of  protection,  the  saints 
present  their  petitions  to  God,  Hide  me  under  the  shadow 
of  thy  wings,  from  the  wicked  that  oppress  me,  from  my 
deadly  enemies,  tvho  compass  me  about.§  They  truly  are 
safe  who  have  fled  to  this  refuge.  If  the  Father  of  eter- 
nity, who  stretcheth  out  the  heavens  as  a  curtain,  spread 
around  us  the  wings  of  his  own  almighty  love,  we  shall 
have  cause  to  rejoice,  whatever  may  have  been  the  sa- 
crifices of  worldly  ease,  of  comfort,  of  connexions,  and 

*  Matt,  xxiii.  37.  f  Mai.  iv.  2.        J  Psalm  xci.  4. 

§  Psalm  xvii.  8,  9. 


TRUE  RELIGION,  349 

of  property,  that  the  interests  of  true  religion  required 
at  our  hands.  The  words  of  a  virtuous  Israehte,  Boaz 
the  son  of  Salmon,  to  the  pious  Moabitess,  furnish  a  sa- 
tisfactory evidence  of  this  encouraging  truth.  "  Thou 
hast  left  th  J  father  and  thy  mother,  and  the  land  of  thy 
nativity,  and  art  come  unto  a  people  w^hich  thou  knew- 
est  not  heretofore.  The  Lord  recompense  thy  work, 
and  a  full  reward  be  given  thee  of  the  Lord  God  of  Is^ 
rael,  under  whose  icings  thou  art  come  to  trust,^ 

The  meaning  of  the  expression,  "  rejoice  under  the  sha- 
dow of  his  ivings^'^''  is  this.  Enjoying  the  shelter  and  the 
refreshment,  provided  for  those  over  whom  the  divine 
perfections  are  providentially  exercised,  there  is  cause 
of  joy ;  and  as  this  is  the  case  with  all  Christians,  they 
all  have,  with  the  life  and  power  of  personal  religion, 
both  safety  and  comfort.  Having  thus  explained  my 
text,  I  proceed  to  show, 

II.    THE  CONSOLATIONS  OF  TRUE  RELIGION. 

There  is  danger,  in  treating  of  the  comforts  of  the 
gospel,  lest  sinners  should  be  encouraged  to  expect  them 
without  having  fled  for  safety  under  the  wings  of  the 
Lord  their  Redeemer :  and  there  is  some  reason  to  fear 
too,  that  the  mere  love  of  pleasure  may  induce  unsanc- 
tified  sinners  to  seek  religion  for  the  sake  of  the  comfort 
which  it  is  supposed  to  yield.  When  we  perceive  the 
ignorant  and  the  immoral,  the  superstitious  and  the  fa- 
natic, exhilarated  by  spurious  devotion ;  and  hear  tlien. 

*  Ruthii.  II,  12. 


350  THE  CONSOLATIONS  OF 

boasting  of  their  mental  satisfaction,  as  proof  of  their 
own  goodness,  and  the  goodness  of  their  principles  and 
practice,  we  cannot  but  lament  the  deceitfulness  of  the 
human  heart,  and  feel  the  necessity  of  divine  assistance 
in  all  our  ways.     If  any  should  value  religion  only  for 
the  sake  of  its  pleasures,  that  man's  religion  is  vain. 
Those  persons,  who  designedly  neglect  any  part  of  the 
divine  law ;  who  despise  any  of  the  statutes  or  positive 
institutions  of  religion;   who  hear  the  word,   and  read 
the  bible,  only  for  the  sake  of  hading  comfort,  are  cer- 
tainly far  from  being  actuated  by  the  spirit  of  faith  and 
holiness.     We  absolutely  protest  against  that  religious 
comfort  which  is  of  immoral  tendency,  or  which  is  con- 
sistent with  opposition  to  sound  doctrine :  We  protest 
against    that   miserable,   and    soul-ruining    selfishness, 
which  makes  immediate  gratification  of  feeling  the  prin- 
cipal object  of  pursuit  in  the  Christian  life.     W^e  must, 
in  respect  of  mental  pleasure,   as  well  as  in  respect  of 
the  supply  of  bodily  wants,  urge  continually,  the  Chris- 
tian rule,  seek  first  the  kingdom  of  God^  mv-  his  righ- 
teousness; and  all  these  things  shall  be  added  iiuio  you/^ 

The  great  business  of  life,  is  to  glorify  God,  accord- 
ing to  his  will  revealed  in  the  Christian  scriptures.  Thus 
we  shall  receive  from  him,  the  measure  of  comfort 
which  wisdom  sees  meet  to  bestow.  While,  neverthe- 
less, we  disapproves  of  making  subjective  enjoyment  the 
ultimate  end  of  yo  ii  exertions  in  Christianity;  while  we 
require  you  to  hear,  to  read,  to  meditate,  and  to  pray 
for  your  increase  in  holiness,  and  usefulness  ;   while  wo 

^  Matt.  vi.  33. 


TRUE  RELIGION.  35 1 

fexhort  you  to  understand,  that  you  may  defend,  the 
doctrines  and  ordinances  of  the  church  of  God ;  while 
we  consider  these  of  more  importance  than  any  degree 
of  pleasurable  feeling,  of  which  your  mind  is  suscepti- 
ble, we  bless  the  Lord,  who  in  wisdom  and  mercy, 
made  the  path  of  Christian  duty,  to  be  the  path  of  en- 
joyment. Wisdom's  ways  are  ways  of  pleasantness^  and 
all  her  paths  are  peace.  She  is  a  tree  of  life  to  them  that 
lay  hold  upon  her :  and  happy  is  every  one  that  retaineth 
her.^ 

Far  be  it  from  me,  my  Christian  brethren,  to  under- 
value the  consolations  of  the  Holy  Ghost.  The  carnal, 
selfish  pleasure  of  religionists,  for  which  they  sacrifice 
faithfulness  to  God,  and  the  best  interests  of  their  own 
souls,  and  the  souls  of  others,  is  not  to  be  compared  to 
that  delight  which  heaven  imparts  to  those  who  suffer 
loss  for  Christ,  and  "  endure  all  things  for  the  elect's 
sake,  that  they  may  also  obtain  the  salvation  which  is  in 
Christ  Jesus,  with  eternal  glory ."t  Novices,  who  have 
zeal  without  knowledge,  may  despise  consolations  which 
they  never  received;  and  carnal  minds,  without  holiness, 
may  rejoice  in  pleasures  which  are  sensual  or  fanciful : 
but  the  sanctified  soul  will  never  esteem  as  ignoble,  the 
fellowship  of  the  Comforter;  nor  become  unfaithful  and  in- 
dolent under  the  exhilarating  influence  of  those  spiced 
wines  which  go  down  sweetly^  causing  the  lips  of  those  that 
are  asleep^  to  speak.^  I  am  confident,  that  Jehovah,  who 
kindled,  with  celestial  fire,  a  desire  of  happiness  in  every 
renovated  heart,  hath  consecrated  religious  consolation : 

*  Proy.  iii,  17,  18.        12  Tim.  ii.  10.        J  Song  vii.  9. 


352  THE  CONSOLATIONS  OP 

and  that  believers  appreciate  the  blessing.  It  is  our 
Lord  that  said  before  he  left  the  world,  /  will  not  leave 
you  comfortless^^  Let  us  say  unto  him,  who  is  now  on 
high,  in  the  multitude  of  my  thoughts  within  me,  thy  com- 
forts  delight  my  soul.  "Because  thou  hast  been  my 
help^  therefore,  in  the  shadow  of  thy  wings  will  I  re- 
joice.'^^f 

TRUE  RELIGION  IS  THE  BEST  SOURCE  OF  COMFORT. 

It  removes  from  our  minds  the  principal  causes  of 
grief  and  pain — It  supports  us  under  those  cares  which 
necessarily  remain — It  spreads  out  for  our  contempla- 
tion, the  most  excellent  objects — It  affects  the  heart 
with  the  purest  love— It  gives  assurance  that  we  are 
beloved  by  the  best  of  beings — And,  finally,  it  inspires 
with  the  hope  of  future  glory  in  heaven  without  inter- 
mission, and  without  end. 

When  I  shall  have  explained  these  six  assertions,  I 
shall  bring-  this  discourse  to  a  close.  It  will  then  have 
appeared  to  all  my  hearers,  that,  if  religion  be  repre- 
sented as  gloomy  and  joyless,  she  is  in  fact  of  a  very 
different  character.  "  She  is  more  precious  than  rubies, 
and  all  the  things  thou  canst  desire,  are  not  to  be  com- 
pared unto  her.  Her  ways  are  ways  of  pleasantness, 
and  all  her  paths  are  peace." 

1 .  By  true  religion,  we  are  delivered  from  the  princi- 
pal causes  of  pain  and  grief. 

^'  John  xiv.  13.  f  Psalm  xcir.  19. 


TRUE  RELIGION.  353 

Sin  is  the  procuring  cause  of  all  the  sorrows  of  life. 
So  long  as  man  retained  his  primitive  innocence,  he  re- 
tained the  possession  of  every  enjoyment;  and  so  soon 
jas  man  is  made  perfect  in  holiness,  sorrow  and  sighing 
shall  flee  away.     By  transgression,  we  have  provoked 
our  God ;  we  have  forfeited  his  communion ;  we  have  in- 
curred his  anger;  and  have  become  liable  to  all  the 
miseries  of  the  present  life,  and  to  ruin,  without  remedy, 
in   the  invisible  world.      Your  iniquities  have  separated 
between  you  and  your  God^  and  your  sins  have  hid  his  face 
from  you.     The  guilt  of  sin  must  be   punished  by  the 
Judge.     The  pollution  of  sin  prevents  our  communion 
with    him   who    is   glorious    in   holiness :    "  for   what 
communion  hath  light  with  darkness?  and  what  con- 
cord hath  Christ  with  Belial?"    So  long  as  the  guilt 
of  sin  remains  on  the  conscience,  and  the   power  of 
sin  reigns  over  the  heart,  man  is  excluded  from  every 
reasonable  enjoyment.     He  is  under  the  curse :  and  if 
he  dreams  of  personal  felicity,  either  in  this  world  or  in 
the  world  to  come,  while  continuing  in  the  state  of  sin^ 
he   shall  find  his  disappointment  when  he  awakes  to 
judgment  and  to  endless  punishment.      The  Judge  of  all 
the  earth  shall  do  right;  and  he  will  in  no  wise  clear  the 
guilty. 

Insensibility  to  this  condition  does  not  alter  its  na- 
ture, although  it  suspends  for  a  time  the  feelings  of  pain 
and  sorrow.  Stupidity  is  no  source  of  enjoyment  to  the 
intelligent  creature.  The  obduracy  of  the  impenitent 
will  not  suffice  to  protect  them  against  the  wrath  of  hca- 
yen;  nor  will  their  neglect  of  warnings  deliver  them 

46 


354  THE  CONSOLATIONS  OF 

from  the  danger  of  eternal  burnings.  Go  on,  you 
thoughtless  gospel-desplser !  go,  and  prosper  in  your 
own  evil  ways,  until  that  body  shall  become  infirm  with 
age,  or  it  rapidly  sink,  by  sudden  death,  into  the  dust 
from  Avhence  it  came.  Your  thoughtlessness  does  not 
arrest  the  flight  of  time,  nor  retard  the  approach  of  old 
age.  Your  insensibility  does  not  prevent  the  operations  of 
God's  power,  nor  suspend  the  administrations  of  his  jus- 
tice. Let  your  joyless  days  pass  on  to  an  end ;  for  that 
end  is  unmingled  wrath.  The  flames  of  Tophet,  shining 
high  to  the  glory  of  divine  justice,  will  bring  the  most 
obdurate  to  a  sense  of  misery  without  remedy.  "  There 
shall  be  weeping,  and  wailing,  and  gnashing  of  teeth, 
where  the  worm  dieth  not,  and  the  fire  is  not  quenched." 

You,  who  pay  attention  to  serious  subjects,  will  un- 
derstand me  when  I  repeat  the  assertion,  by  true  reli- 
gion we  are  delivered  from  the  principal  causes  of 
grief, — delivered  from  the  guilt  of  sin,  and  the  dominion 
of  sin,  from  doubts,  and  fears,  and  unsanctified  passions. 

Mental  anguish  is  more  distressing  than  bodily  tor- 
ture. Th^  wounded  spirit  ivho  cmi  bear?  A  sense  of 
guilt  is,  of  course,  painful  in  the  extreme ;  and  in  pro- 
portion to  the  pain,  is  the  joy  resulting  from  a  sense  of 
pardon.  When  we  realize  our  justification,  then  have 
we  peace  with  God.  Let  the  guilt  of  sin  be  removed ;  let 
the  power  of  sin  be  destroyed,  and  the  effect  of  divine 
grace  is  health  and  joy  to  the  troubled  spirit.  Purge 
me  with  hyssop^  and  I  shall  be  clean;  wash  me,  and  I  shall 
be  ivhiter  than  snow.     Make  me  to  hear  joy  and  gladness ; 


TRUE  RELIGIOlir.  $5& 

that  the  bones  which  thou  hast  broken  may  rejoice.    Restore, 
mto  me  the  joy  of  thy  salvation,'^ 

A  state  of  doubt  is  uniformly  a  state  of  uneasiness  t 
and  in  proportion  to  the  sense  which  we  have  of  the  ur- 
gency and  the  importance  of  the  subject  under  dehbera- 
tion,  indecision  of  mind  respecting  it,  becomes  painful  to 
the  heart.  Halting  between  two  opinions.,  is  never 
a  desirable  condition ;  it  is  still  more  disagreeable  to  be 
at  a  loss  to  know  what  to  do ;  but,  when  eternal  inter- 
ests are  at  stake,  and  the  anxious  soul  is  uncertain 
of  the  event,  it  must  be  unhappy.  True  religion  is  the 
soul's  relief  from  such  perplexity.  Thereby  the  truth 
is  brought  home  with  power  to  the  heart ;  light  is  pour- 
ed out  upon  our  path;  and  our  personal  safety  from 
punishment,  and  our  acceptance  with  God  for  celestial 
happiness,  made  manifest.  The  secret  of  the  Lord  is  with 
them  that  fear  him ;  and  he  will  show  them  his  covenant,^; 
Those  religious  men  who  are,  at  any  time,  in  heaviness 
through  manifold  temptations,  receive  deliverance  from 
their  Redeemer — whom  having  not  seen,  ye  love;  in 
whom,  though  now  you  see  him  not,  yet  believing,  ye  rejoice 
with  joy  unspeakable  and  full  of  glory. "^ 

True  religion  does  not  secure,  for  the  transgressor, 
exemption  from  future  punishment,  without,  at  the  same 
time,  communicating  an  influence  which  destroys  the 
dominion  of  sin  over  the  soul;  and  which  will  eventually 
prepare  the  whole  man  for  an  introduction  into  the 
company  of  the  pure  in  heaven.     The  consolations  of 

=*  Pgalmli.  7,  12.         f  Ps.  xxv.  14.         |  1  Pet.  i,  S, 


356  THE  CONSOLATIONS  OF 

religion  are  in  themselves  pure,  and  the  whole  tendency^ 
as  well  as  design  of  Christian  comfort,  is  the  promotion 
of  holiness  of  life.  Whatever  mistakes  men  of  no  reli- 
gion commit  upon  this  subject ;  although  they  are  often 
successful,  in  separating,  in  their  own  fancy,  devo- 
tional pleasures  from  growth  in  grace,  yet  they  shall 
never  have  it  in  their  power,  in  fact,  to  separate 
the  joys  of  faith,  from  the  pursuits  of  holiness.  These 
are  connected  in  the  purpose  of  God,  and  in  the  admi- 
nistrations of  the  covenant :  they  are  connected  in  the 
word  of  God,  and  in  the  experience  of  the  saints. 
Though  it  sometimes  comes  to  pass,  in  God's  good  pro- 
vidence, that  pious  men  are  disconsolate ;  it  is  never  the 
case,  that  consolation  gives  encouragement  to  continu- 
ance in  sin.  On  the  contrary,  one  of  the  chief  instances 
in  which  Christian  joy  appears,  is  deliverance  from 
temptation.  "  He  that  ruleth  his  spirit,  is  better  than  he 
that  taketh  a  city :"  and  so,  when  a  good  man  obtains  a 
victory  over  his  own  passions,  he  has,  through  grace, 
•reason  to  rejoice. 

The  troubles  of  life  are,  in  a  great  degree,  depend- 
ent, for  the  pain  which  accompanies  them,  upon  the 
state  of  our  own  minds.  Morbid  sensibility  increases 
every  real  evil,  and  imagines  evils  which  never  existed. 
Hasty  passions  lead  to  rash  opinions  and  actions :  strong 
and  lasting  passions  impel  to  improper  conclusions  in 
reasoning,  and  to  persevering  obstinacy  in  error  and  vice. 
Both  these  are  occasions  of  increasing  the  torments  of 
unavoidable  afflictions, — -of  multiplying  greatly  the  toils 
and  sorrows  of  adversity.  But  to  whom  shall  we 
go  for  a  remedy?  What  power  can  curb  the  humai> 


TRUE    RELIGION.  35? 

appetites,  or  sanctify  the  passions  ?  God  our  Maker,  is 
our  Redeemer  and  our  sanctifier.  "  Christ  also  hath 
loved  us,  and  hath  given  himself  for  us,  an  offering  and 
a  sacrifice  to  God,  for  a  sweet-smelling  savour — even  as 
Christ  also  loved  the  church,  and  gave  himself  for  it ; 
that  he  might  sanctify  and  cleanse  it  with  the  washing 
of  water  by  the  word ;  that  he  might  present  it  to  him- 
self a  glorious  church,  not  having  spot,  or  wrinkle,  or 
any  such  thing ;  but  that  it  should  be  holy,  and  without 
blemish."* 

You  will,  therefore,  brethren,  perceive,  that  true  re« 
ligion  is  a  corrective  of  our  doubts  and  our  fears ; 
that  it  restrains  and  sanctifies  all  our  passions;  that, 
hj  it  we  are  delivered  from  the  reigning  power  of  sin, 
and  from  the  condemnation  which  our  transgressions 
merit;  and  you  will  perceive,  of  course,  that  the  Chris- 
tian, in  receiving  and  reviewing  these  benefits,  has  cause 
of  joy  in  the  God  of  his  salvation. 

2.  Religion  is  a  source  of  consolation,  because  it  af- 
fords support  to  the  Christian  under  all  the  afflictions 
which  he  must  suffer  in  life. 

We  have  shown  already,  that  it  removes  the  princi- 
pal causes  of  grief — the  guill  and  dominion  of  sin ;  and 
so  far  as  it  prevails  over  our  innate  corruptions,  that  it 
also  corrects  our  doubts,  fears,  and  unsanctified  emo- 
tions and  passions.  There  are,  notwithstanding,  many 
troubles  incident  to  the  saints,  while  they  pass  along,  as 
pilgrims,  through  this  vale  of  tears.     "  Many,"  said  the 

^  Eph.  v.  2.— XXV.  27, 


358  THE  CONSOLATIONS  Of* 

persecuted  Psalmist  of  Israel,  when  driven  away  by 
Abimelech,  from  the  place  in  which  he  sought  protec- 
tion, "  many  are  the  afflictions  of  the  righteous."  "  We 
must,  through  much  tribulation,  enter  into  the  kingdom 
of  God,"  is  the  assertion  of  Paul  and  Barnabas  to  the 
primitive  Christians.  Nay,  our  Saviour  himself  assured 
his  disciples,  both  of  the  unavoidable  evil,  and  the  only 
adequate  remedy.  "  In  the  world  ye  shall  have  tribula- 
tion :  be  of  good  cheer,  I  have  overcome  the  world."* 

It  is  perfectly  obvious,  that  no  Christian  has  a  right  to 
expect  entire  exemption  from  the  common  calamities  of 
the  present  world,  so  long  as  he  continues  to  live  among 
its  inhabitants :  but  we  all  have  a  right  to  expect  divine 
support  under  our  several  burdens.  This  sentiment  is 
unequivocally  uttered  by  the  aposde  Paul,  in  his  first 
letter  to  the  Corinthians.  "  There  hath  no  temptation 
taken  you,  but  such  as  is  common  to  man :  but  God  is 
faithful,  who  will  not  suffer  you  to  be  tempted  above 
that  ye  are  able;  but  will,  with  the  temptation,  also 
make  a  way  to  escape,  that  ye  may  be  able  to  bear 
it."t  The  writer  had  experience  of  this  truth,  in  his 
own  personal  trials.  In  answer  to  repeated  prayers,  for 
the  removal  of  the  thorn  in  the  flesh  which  troubled 
him,  the  reply  of  his  God  to  this  inspired  man  is  re- 
markable. The  prayer  is  heard,  the  request  is  refused, 
support  is  promised,  and  granted,  and  the  apostle  is  sa- 
tisfied :  yea,  he  glories  in  the  advantages  of  his  religion. 
"  For  this  things  I  besought  the  Lord  thrice^  that  it  might 
depart  from  me.     And  he  said  unto  mc,  my  grace  is 

"'  Psalm  XXXV.  19.     Acts  xiv.  22.    John  xvi,  !?S. 
*  i  1  Cor,  X,  I?- 


TRUE    RELIGION.  359 

SUFFICIENT  FOR  THEE ;  foF  my  strength  is  made  perfect 
in  weakness.  Most  gladly,  therefore,  will  I  rather  glo- 
ry in  my  infirmities,  that  the  power  of  Christ  may  rest 
upon  me."* 

Afflictions  of  any  kind,  spring  not  from  the  dust :  nei- 
ther do  they  come  by  chance  without  the  hand  of  Pro- 
vidence. He  who  numbers  the  hairs  of  our  heads,  and 
without  whose  permission,  a  sparrow  cannot  fall  to  the 
ground,  distributes  affliction  around,  and  apportions  his 
own  share  to  every  one  of  his  disciples.  To  complain 
of  their  pains,  they  have  of  course  no  right;  because, 
God  hath  infflcted  the  blow.  He  is  Sovereign,  and  he 
is  just :  who  then  can  find  fault  ?  Christians  certainly, 
have  no  reason  to  complain  of  his  administrations ;  for  all 
things  shall  work  together  for  their  good,  who  are  called 
according  to  his  purpose.  Although  man  is  born  unto 
trouble^  as  the  sparks  fly  upwards^  yet  all  these  troubles 
are  under  the  direction  of  wisdom  and  goodness.     They 

*  2  Cor,  xii.  7—9. 
The  "thorn  in  the  flesh,"  c-kcXo^  rv,  g-uoki^  is  a  subject,  upon 
which  the  ingenuity  of  commentators  has  been  sufticiently  exercis- 
ed. There  is  scarcely  a  disease,  or  a  crime,  or  a  temptation,  to 
which  it  has  not  been  ai)plied.  Every  one,  anxious  to  have  Paul 
for  a  companion  in  personal  infirmity,  endeavours  to  ^ho\v  that  his 
peculiar  failing  resembles  the  Apostle's  thorn  in  (he  flesh.  It  is 
snfficient,  however,  for  us  to  know  what  has  been  revealed.  The 
affliction  was  great — It  came  in  the  providence  of  God — Satan 
gave  it  point — Paul  repeatedly  sought  the  removal  of  it — His  pray- 
er was  not  granted;  for  the  affliction  continued — It  taught  him  hu- 
mility— It  was  the  occasion  of  his  receiving  more  C  hristinn  strength 
and  consolation — And  in  it,  at  last,  the  apostle  rejoices,  as  the 
means  of  glorifying  God  his  Redeemer. 


360  THE   CONSOLATIONS    OF 

are  sent  by  the  Governor  of  the  world  to  communities 
or  individuals,  sometimes  to  punish,  and  sometimes  to 
prevent  transgressions.  The  man  of  piety  enjoys  Chris- 
tian consolation  under  afflictions ;  because  he  is  taught 
to  see  their  use  and  their  end.  They  last  hut  for 
a  moment^  compared  with  the  duration  of  the  soul  with 
God,  and  they  work  out  for  us,  by  the  blessing  of  hea- 
ven, a  far  more  exceeding^  and  eternal  weight  of  glory. 

Your  sorrows.  Christians,  are  merited ;  therefore,  let 
no  complaint  escape  your  lips :  they  are  administered  by 
your  heavenly  Father;  be  therefore  still,  and  know 
that  he  is  God.  He  does  not  afflict  willingly ;  be  1mm- 
bled  on  account  of  your  sins :  He  is  both  just  and  mer-= 
ciful  in  what  he  doeth;  be  therefore  resigned  to  his  dis- 
pensations. The  chastisements  which  he  inflicts,  are 
profitable  for  your  correction,  that  you  may  become 
partakers  of  his  holiness :  they  serve  to  try  your  graces, 
and  so  enable  you  to  ascertain  the  measure  of  your  faith 
^nd  your  patience,  of  your  benevolence  and  persever- 
ance :  they  serve  to  produce  evangelical  contrition,  the 
broken  spirit,  which  is  to  God  a  pleasing  sacrifice  :  they 
teach  us  the  vanity  of  all  earthly  enjoyments:  they 
wean  the  affections  from  the  things  which  are  seen,  and 
direct  our  hopes  to  him  that  is  on  high,  where  our  true 
treasure  is  laid  up  in  perfect  safety  i  they  make  us  to 
feel  our  dependence  upon  the  providence  and  the  grace 
of  God :  and  they  serve  to  display,  in  a  remarkable  man- 
ner, the  glory  of  his  power  and  goodness  in  our  support 
and  comfort.  His  fellowship  is  our  joy  in  the  midst  of 
trouble.  He  strengthens  the  intellect  for  rational  re- 
flections upon  our  own  condition.     He  directs  the  de- 


TRUE  RELIGION.  361 

sires  of  the  soul  to  other  objects  less  mournful,  but  full  oi 
improvement  and  comfort.  He  increases  faith  to  full 
assurance ;  he  removes  the  vail,  he  reveals  his  counte- 
nance, he  speaks  peace,  and  extends  his  hand  for  help. 
For  which  cause  we  faint  not;  but  though  our  outward 
man  perish,  yet  the  inicard  man  is  renewed  day  by  day.  "  I 
saw  the  tents  of  Cushan  in  affliction,  and  the  curtains  of 
the  land  of  Midian  did  tremble.  And  I  trembled  in  my-^ 
self,  that  I  might  rest  in  the  day  of  trouble :  yet  I  will 
rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my  salva- 
tion. The  Lord  God  is  my  strength,  and  he  will  make 
me  to  walk  upon  mine  high  places.  Most  gladly,  there- 
fore, will  I  glory  in  mine  infirmities,  that  the  power  of 
Christ  may  rest  upon  me."* 


3.  Christianity  is  a  source  of  joy  and  consolation,  in«^ 
much  as  it  furnishes  the  best  view  of  1 
able  and  glorious  objects  in  the  universe. 


as  much  as  it  furnishes  the  best  view  of  the  most  agrees 


The  exercisetjf  our  speculltive  powers  is  one  of  the 
sources  of  our  felicity.  It  serves  to  show  the  wisdom 
and  goodness  of  God  in  the  constitution  of  human  na- 
ture, that  the  mere  contemplation  of  his  works,  without 
any  other  property  in  them,  is  capable  of  yielding  de- 
light. Every  man,  however  uncultivated  his  taste,  takes 
pleasure  in  beholding  the  beauty,  the  order,  and  the 
magnificence  of  the  plains,  and  the  valleys,  and  the 
streams,  and  the  mountains,  with  all  their  several  pro- 
ductions. Works  of  human  art,  also,  furnish  a  rich  va- 
riety of  interesting  objects;  and  our  knowledge  of  theo* 

*  2  Cor.  iv.  !0.     Habak.  iii.  7,  19.     2  Cor.  xii.  f)- 

47 


362  THE  CONSOLATIONS  OF 

is  of  course,  one  of  the  means  of  enjoyment  in  life.  The 
pursuits  of  elegant  literature,  the  study  of  the  fine  arts^ 
and  the  more  severe  investigations  of  science,  are  known 
to  be  sources  of  high  delight  to  their  respective  vota- 
ries. They  afford  exercise  and  improvement  to  the  in- 
tellectual powers  of  the  mind.  Natural  scenery  furnishes 
innocent  pleasure  and  healthful  recreation  for  our  sen- 
ses ;  and  the  resolution  of  a  mathematical  problem,  has 
been  known  to  communicate  a  joy  bordering  upon  ec- 
stacy. 

These  facts,  supported  by  the  observation  and  expe- 
rience of  ages,  justify  the  introduction  of  speculative  en- 
joyments among  the  ingredients  of  perfect  felicity.  It 
remains  to  show,  that  religion  improves  and  satisfies  this 
part  of  the  moral  constitution  of  man,  and  is,  of  course, 
the  system  of  consolation,  which  it  is  said  to  be. 

The  man  of  piety,  stands,  at  least,  upon  equally  high 
and  safe  ground  with  others  of  similar  natural  or  ac- 
quired endowments ;  and  he  has,  moreover,  peculiar  ad- 
vantages, for  deriving  happiness  from  the  contemplation 
of  the  works  of  God.  Moral  beauty  is  confessedly  more 
engaging,  than  the  qualities  of  lifeless  objects.  The 
orator  and  the  poet,  and  the  very  peasant,  acting  as 
the  child  of  nature,  are  so  sensible  of  this,  that  when 
they  s-peak  of  rural  scenery,  they  personify  every  ob- 
ject, and  clothe  with  imaginary  life,  the  plants  and 
the  hills  which  they  describe ;  or  at  least,  connect  them 
with  living  beings,  to  enhance  their  value.  The  man 
of  piety,  like  the  king  of  Israel,  in  the  1 04th  psalm, 
contemplates  these  objects  as  the  works  of  God ;    sees 


TRUE  RELIGION.  363 

ill  them  continually  a  display  of  wisdom,  of  power,  and 
of  goodness  supreme;  and  finds  Jehovah  constantly 
present  in  every  portion  of  the  universe. 

He,  besides,  hath  learned,  in  the  Christian  school  of 
education,  that  all  parts  of  creation  are  under  a  constant 
superintending  Providence ;  and  that  the  whole  divine 
government  is  put  in  the  hands  of  the  Son  of  man  to  be 
administered  for  the  welfare  of  his  redeemed.  He  takes  an 
interest  in  the  concerns  of  the  universe,  which  prompts 
him  to  seek  its  welfare,  and  to  join  as  a  worker  in  the  ser- 
vice of  his  God,  for  the  promotion  of  the  good  order 
and  the  happiness  of  the  creation.  He  is  assured  that 
the  Vv^hole  is  in  a  sense  his  own,  so  far  as  is  necessary 
for  his  welfare,  both  in  time  and  through  eternity.  It  is 
not  the  poet's  fancy,  but  the  word  of  God,  that  affirms, 
all  things  are  yours. 

He,  moreover,  contemplates  more  interesting  objects 
than  the  whole  Avorld,  even  in  this  peculiar  point  of  view. 
He  is  "  come  unto  mount  Zion,  and  unto  the  city  of 
the  living  God,  the  heavenly  Jerusalem,  and  to  an  innu- 
merable company  of  angels,  to  the  general  assembly 
and  church  of  the  first  born,  whose  names  are  written 
in  heaven,  and  to  God  the  Judge  of  all,  and  to  the  spirits 
of  just  men  made  perfect,  and  to  Jesus  the  mediator  of 
the  new  covenant,  and  to  the  blood  of  sprinkling,  that 
speaketh  better  things  than  that  of  Abel."*  With  such 
objects  before  him  and  around  him,  he  feels  himself  in 
company,   to  which  the  world  yields  no  parallel.     A 

^  Heb.  xii.  22—24. 


364  THE  CONSOLATIONS  OF 

corresponding  elevation  of  thought,  and  of  sentiments, 
raises  up  the  mind  itself  to  a  sublimity  of  conception, 
and  a  susceptibility  of  enjoyment,  and  to  an  extent  of  de- 
light which  far  surpasses  the  pleasures  of  the  present 
evil  world.  His  reason  is  improved,  his  faith  is  invigo- 
rated, his  hopes  are  confirmed,  his  consolations  are 
abundant.     It  is  enough. 

Brethren,  compare  the  objective  delights  of  the  sanc- 
tuary with  those  of  the  men  of  the  world  under  the  best 
possible  advantages,  and  you  cannot  fail,  in  making  up 
the  estimate,  to  acknowledge  the  vast  superiority  of  the 
joys  of  religion.  With  you,  who  give  all  your  attention 
to  the  things  which  are  seen,  we  can  occasionally  dwell, 
until  vv^e  have  discovered  all  that  is  revealed  to  you. 
We  pursue  with  you,  the  path  of  letters;  we  engage 
with  you,  with  equal  ardour,  in  the  study  of  philosophy ; 
we  catch  fire  from  the  poet  and  the  orator ;  we  behold 
with  awe,  the  revolutions  of  those  worlds  which  Om- 
nipotence hath  fixed  in  the  boundless  expanse  over  our 
Iieads ;  and  we  feelingly  trace  the  changes  of  empire  on 
earth  in  all  their  causes  and  consequences :  we  admire 
the  historian  of  ages  which  are  gone,  and  listen  to  the 
story  of  more  modern  date :  at  the  present  moment,  we 
pursue  the  warrior  with  his  shining  steel,  and  hear  the 
stroke  of  battle.  The  schemes  of  the  courtier,  and  the 
policy  of  the  statesman,  occupy,  at  times,  a  part  of  our 
thoughts :  but  we  chiefly  look  up  to  that  hand  which 
directs  the  thunderbolt;  which  tosses  about  the  whirl- 
wind ;  which  makes  confusion  and  darkness  minister  to 
the  light  and  the  order  of  the  moral  world;  which  bears 
up  the  pillars  of  the  earth. 


TRUE  RELIGION.  365 

The  Christian  contemplates  this  world  and  all  things 
that  are  therein,  as  destined  to  declare  the  glory  of 
God,  and  to  promote  the  interests  of  the  church  of 
Christ:  by  faith,  he  contemplates  objects  which  are 
not  perceived  by  the  senses,  nor  explored  by  the  rea- 
soning faculty  of  man.  Such  is  the  testimony  of  inspi- 
ration. JVow  faith  is  the  substance  of  things  hoped  for, 
and  the  evidence  of  things  not  seen.  The  vision  of  hea- 
ven, with  all  its  never-ending*joys — of  God  the  Father, 
Son,  and  Holy  Ghost,  is  enjoyed  by  the  Christian  for 
his  comfort  in  this  life,  through  faith  in  Jesus  Christ. 
We  beheld  his  glory ^  the  glory  ae  of  the  only  begotten  of 
the  Father :  and  he  that  hath  seen  mc,  hath  seen  the  Father. 
By  faith,  Moses  endured  as  seeing  him  who  is  invisible. 
These  are  objects  which  could  not  have  been  discover- 
ed, otherwise  than  by  revelation.  It  is  no  part  of  the 
wisdom  of  this  world ;  but  of  the  hidden  wisdom  which 
God  ordained  before  the  world  unto  our  glory.  "As  it 
is  written,  eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him :  but  God 
hath  revealed  them  unto  us  by  his  Spirit.' 


"# 


It  is  moreover  to  be  remembered,  that  a  believini^ 
view  of  these  glorious  objects  is  set  forth  by  the  apos- 
tle, as  our  comfort  in  the  midst  of  afflictions ;  and  there- 
fore ought  to  be  so  described  in  a  discourse  on  the  con- 
solations of  the  gospel.  For  which  cause,  we  faint  not: 
while  ive  look  not  at  the  things  which  are  seen.,  but  at  the 

*  1  Cor.  ii.  6—10. 


3^6 


THE  CONSOLATIONS  OF 


filings  which  are  not  seen :  for  the  things  tvhich  are  seen 
are  temporal^  but  the  things  which  are  not  seen  are  eternal, 
I  saj,  brethren,  a  believing  view  of  these  divine  things, 
which  are  revealed  to  us  by  the  Spirit,  in  order  to  dis- 
tinguish Christian  perception,,  from  the  ideas  wdiich  unre- 
newed men  are  capable  of  forming  upon  the  same  sub- 
ject. The  ungodly  are  competent  to  think  and  to  reason 
upon  every  fact  and  every  doctrine  brought  to  light  by 
the  sacred  Scriptures :  but  they  see  no  form  nor  comeli- 
ness nor  beauty  in  them  which  should  render  them  de- 
sirable. They  are  blind  to  the  excellency  of  celestial 
objects.  The  natural  wnn  receiveth  not  the  things  of  the 
Spirit  of  God;  for  they  are  foolishness  unto  him;  neither 
can  he  know  them^  because  they  are  spiritually  discerned; 
hut  he  that  is  spiritual  judgeth  all  things.^" 

in  the  Bible  we  have  many  striking  examples  of 
men  who  exercised  a  spiritual  understanding  of  divine 
things.  One  instance  may  now  siifiice.  Paul  the  apos- 
tle was  a  man  of  mind,  and  a  scholar.  He  was  versed 
in  the  philosophy  of  the  celebrated  schools  of  Greece, 
and  familiar  also  with  their  poety.  At  the  feet  of  Ga- 
maliel he  studied  theology,  and  entered  into  the  most 
minute  observances  of  pharisaical  tradition,  with  cha- 
racteristic ardour.  But  he  became  a  Christian:  and 
gave  this  testimony — "  Yea,  doubtless,  and  I  count  all 
things  but  loss  for  the  exceiiency  of  the  knowledge  of 
Christ  Jesus  my  Lord."t 

"^  I  Cor.  ii.  15.  \  Phil.  iii.  8. 


TRUE  RELTGIOX.  367 

4.  Religion  affects  the  heart  with  sincere  love. 

The  Christian  law  prescribes  love  as  our  duty  both 
towards  God  and  towards  man.  The  Spirit  of  Christ 
sheds  abroad  in  our  hearts  the  love  of  God ;  and  we  do, 
in  fact,  under  the  influence  of  his  grace,  love  him  who 
first  loved  us.  The  experience  of  divine  power  on  the 
soul,  exciting  benevolent  affections,  and  regulating  them 
in  their  exercise,  is  a  source  of  exquisite  enjoyment; 
and,  therefore,  I  introduce  the  idea,  in  treating  of  the 
comforts  of  godliness.  It  is  not  my  purpose  to  consider 
this  tender  passion  in  its  general  nature,  or  in  its  par- 
ticular relation  to  the  precepts  of  revealed  religion,  ex- 
cept to  so  far  as  may  be  necessary  to  show,  that,  with- 
out the  exercise  of  it,  a  great  part  of  our  felicity  must 
be  cut  off,  and  that,  in  the  very  exercise -of  it,  under 
evangelical  influence,  independently  of  all  calculations 
upon  its  subsequent  effects,  the  mind  has  great  satisfac- 
tion. 

Piety  is,  undoubtedly,  much  concerned  with  the  so- 
cial propensities  of  the  human  mind.  An  enhghtened 
understanding  is,  indeed,  necessary  to  true  godliness ; 
and,  in  the  exercise  of  a  spiritual  understanding  upon 
divine  objects,  much  of  our  happiness  consists.  Chris- 
tianity, nevertheless,  is  not  a  matter  purely  of  intellec- 
tion, for  it  extends  to  the  whole  man;  and,  in  the/ reno- 
vation of  our  mental  faculties,  it  is  inconceivable  that 
God  the  Holy  Spirit  should  neglect  entirely  the  finer 
feelings  of  the  soul.  To  every  man  who  has  a  heart,  it 
is  easy  to  prove,  that  love  is  a  delightful  emotion.    Cold 


360  THE  CONSOLATIONS  OP 

and  comfortless  would  be  all  our  habitations  did  not 
this  sun  of  social  life  ray  down  its  light  and  its  joy.  It 
is  the  solace  of  the  connubial  state,  and  the  cement  of 
every  happy  family.  It  warms  the  heart  of  the  parent 
when  he  embraces  the  child,  and  its  pulsations  are  felt 
by  the  son  when  he  exchanges  the  salutation.  It  is  the 
bond  of  perfectness  among  the  saints ;  and  in  the  sound 
speech  of  a  man  of  God,  it  is  as  cords  which  draw  out 
the  soul  towards  heaven,  and  bind  more  firmly  than  the 
bands  of  a  man. 

Like  every  other  passion  of  the  human  heart,  love  is 
capable  of  being  excited,  in  an  improper  degree,  and 
upon  unsuitable  objects.  When  thus  it  becomes  un- 
ruly and  extravagant,  it  is  a  source  of  pain  and  trou- 
ble:  for  it  is  strong  as  death,  and  jealousy  is  cruel  as 
the  grave,  the  coals  thereof  are  coals  of  fire,  which 
have  a  most  vehement  flame.  This  consideration  does 
*^  not^  however,  militate  against  the  principle  of  my  asser- 
tion. Still  it  is  a  fact,  that  the  regular  exercise  of  ten- 
der affection  is  accompanied  with  pleasing  emotions.  It 
is  still  true,  that  piety  tends  to  produce  and  to  cherish 
such  exercise  of  the  social  affections  of  man.  It  was  to 
have  been  expected,  in  the  present  depraved  state  of 
the  moral  constitution,  that  this,  as  well  as  other  pas- 
sions, should  often  prove  the  occasion  of  uneasiness :  and 
experience  proves,  that  sometimes  it  produces  vexation, 
and  sickness,  and  death  ;  but  these  instances,  in  which  it 
becomes  a  tormentor,  go  themselves  to  show  the  neces- 
sity of  placing  this  ardent  affection  under  the  direction 
of  piety.     Like  the  element  of  fire,  when  it  surpasses 


TRUE  RELIGIOX.  369 

its  proper  limits,  it  becomes  a  raging  enemy  and  a  mer- 
ciless destroyer ;  but,  under  due  control,  it  not  only  mi- 
nisters to  our  use,  but  is  also  essential  to  our  comfort. 

It  is  easy  to  show  that  personal  religion  includes  the 
exercise  of  love  to  God  and  to  man.  He  who  made  us 
to  show  forth  his  praise,  declares  both  the  necessity  of 
loving  him,  to  our  own  happiness,  and  the  certainty  that 
all  the  redeemed  shall  sincerely  love  him.  He  displays 
the  amiableness  of  his  own  attributes  to  our  hearts  as 
the  proper  object  of  our  affections,  and  his  exeellency 
to  our  intellects  as  the  object  of  our  highest  esteem: 
and  he  sends  his  Holy  Spirit  to  teach  us  and  to  change 
us,  so  that,  destroying  the  aversion  to  his  holy  and  glo- 
rious perfections,  which  is  inherent  in  our  morally  de- 
praved constitution,  the  desire  of  our  souls  should  be  ef- 
fectually and  habitually  directed  to  his  own  name.  That 
same  moral  temperament,  including  both  a  spiritual  un- 
derstanding and  a  spiritual  sensibility,  wliich  is  in  scrip- 
ture style  called  spiritual-mindcdness^  secures,  as  by  the 
instinct  of  a  new  nature  provided  for  this  express  pur- 
pose, the  exercise  of  pure  regard  for  the  Lord  and  for 
all  his  people.  Beloved^  let  us  love  one  another :  for  love  is 
of  God;  and  every  one  that  loveth  is  born  of  God,  and 
hioweth  God,  And  every  one  that  loveth  him  that  begat, 
loveth  him  also  that  is  begotten  of  him. 

The  love  which  the  divine  law  prescribes,  which  the 
gospel  of  the  grace  of  God  proposes  and  cherishes, 
which  the  Holy  Ghost  communicates,  and  which  the 
spiritually-minded  man  exercises,  is  a  principle  of  ac- 

1^ 


370  THE  CONSOLATIONS  OF 

tion,  pure,  powerful,  liberal,  benevolent  indeed,  but  yet, 
deeply  interested  in  all  its  objects. 

It  IS  jnire;  for  it  is  both  without  guile,  and  unmingled 
with  sensuality.  It  is  neither  self-deception,  nor  deceit 
practised  upon  others.  It  is  a  reality.  It  is  not  the  re- 
sult of  an  excitement  of  mere  animal  nature,  or  of  fancy, 
associating  detached  fragments  of  religion  with  the  love 
of  pleasure,  or  the  love  of  party,  or  with  the  mere  na- 
tural sympathies  of  the  unsanctified  heart :  for  however 
common  it  may  be  to  stir  up  a  passion  for  religious  con- 
cerns, by  having  them  artfully  commingled  with  the  or- 
dinary feelings  of  a  volatile  and  ignorant  mind,  in  order 
to  swell  the  list  of  ecclesiastical  proselytes,  the  holy  af- 
fections of  a  renewed  soul  are  of  a  different  character. 
The  man  that  loves  divine  things  perceives,  with  his  il- 
luminated intellect,  their  peculiar  excellency,  and  is  af- 
fected towards  them  for  their  intrinsic  worth.  The  spi- 
ritual affection  of  the  saints  refuses  association  with  en- 
vy, and  pride,  and  vanity,  and  malevolence,  and  false- 
hood— rejoicing  not  in  i7iiquity^  but  rejoicing  in  the  truth. 

It  is  a  powerful  principle  of  action.  It  is  by  love  the 
faith  of  God's  elect  worketh  to  the  purifying  the  heart. 
God's  love  to  his  people  is  effectual  in  changing  them 
to  his  own  image ;  and  our  love  to  him  when  produced, 
co-operates  in  assimilating  us  to  the  object  of  our  re- 
gard. It  is  not  an  insignificant  notion  which  exists  in 
the  mind  only  as  a  matter  of  cold  speculation,  or  the 
creature  of  a  phrenzied  imagination,  occasioning  zeal 
without  knowledge :  but  a  moi'al  sentiment  instinctively 


TRUE  RELIGION.  371 

propelling  the  disciples  of  the  Son  of  God  to  rejoice  in 
the  true  doctrine,  to  seek  his  own  communion,  and  to  do 
his  commandments. 

Christian  love  is  liberal:  for  wheresoever  the  Spirit  of 
the  Lord  is,  tliere  is  liberty.  It  is  a  generous  emotion 
which  dilates  the  heart  towards  every  object  worthy  of 
regard,  and  which  produces  a  communicative  or  chari- 
table disposition.  It  makes  a  man  to  think  and  to  act 
towards  all  others  in  proportion  to  their  worth,  with 
true  liberality.  O  ye  Corinthians !  our  month  is  open  to 
you^  our  heart  is  enlarged — be  ye  also  enlarged.  Charity 
suffereth  long,  and  is  kind,^ 

*  2  Cor.  vi.  11,  13.  and  1  Cor.  xiii.  4.  Few  words  in  any  lan- 
guage have  been  more  egregiously  misapplied  than  the  words 
"  charity  and  liberality."  In  the  scriptural  use  of  the  word  Ayoc- 
'Tcvij  charity,  or  more  properly  love,  it  is  opposed  to  all  unkindness 
to  friend  or  foe.  Its  expressions  of  tenderness  behove,  of  course,  to 
correspond  with  prudence  and  with  equity.  Liberality  is  opposed 
to  all  contractedness  of  spirit,  particularly  meanness,  avarice,  and 
envy,  and  partiality.  The  man  who,  because  he  belongs  to  a  great 
empire,  prides  himself  for  his  partiality,  and  abuses  another  as  illihc' 
ral  who  is  attached  to  a  commonwealth  of  smaller  dimensions,  is 
himself  uncharitable.  It  is  not  the  man  that  pleases  the  multitude 
for  gain,  but  he  who  is  kind  to  all  according  to  his  power,  and  va- 
lues others  in  proportion  to  their  worth,  that  is  truly  liberal.  It  is 
not  he  that  flatters  the  profane,  the  ignorant,  and  the  immoral,  but 
be  that  understands  and  applies  the  word  of  God,  without  respect 
to  rank,  to  numbers,  or  to  names;  and  with  a  regard  to  the  good  of 
others,  irrespectively  of  his  own  immediate  advantage,  that  practi- 
ses Christian  charity. 

It  is  not  charity  to  be  indifferent  to  divine  truth.  To  alter  or  re^ 
linquish  any  ordinance  of  God,  for  the  sake  of  pleasing  men,  can 
never  be  dictated  by  the  love  of  God.     Let  us  be  liberal  with  that 


372  THE  CONSOLATIONS  OF 

Love  is  deeply  interested  in  its  proper  object.  It 
is  a  propensity  of  the  heart  to  that  in  which  we  take 
complacency ;  and  it  induces,  of  course,  a  desire  to  en- 
joy it,  as  well  as  good-will  for  its  welfare.  We  seek 
the  company  of  the  friend  we  hold  in  high  regard, 
w  hile  we  wish  him  well  wheresoever  he  is.  Of  Jeho- 
vah the  believer  says.  My  soul  foUoweth  hard  after  thee. 
My  heart  said  unto  thee,  thy  face,  Lord,  will  1  seek.  This 
is  a  predominant  feature  of  Christian  character.  "  One 
thing  have  I  desired  of  the  Lord,  that  will  I  seek  after; 
that  I  may  dwell  in  the  house  of  the  Lord  all  the  days 
of  my  life,  to  behold  the  beauty  of  the  Lord,  and  to  in- 
quire in  his  temple."     Psalm  xxvii.  4. 

Mere  benevolence  is  indeed  disinterested:  for  charity 
seeketh  not  her  oivn,^     It  is  not  in  the  nature  of  true  re- 


which  is  our  own ;  but  faithful,  ia  what  we  have  in  trust  from 
others,  especially  from  the  Lord.  We  owe  God  obedience  in  all 
things.  Christian  enlargement  of  heart  prompts  a  man  to  relinquish 
his  own  ease  and  interest,  for  the  sake  of  doing  good  to  others ;  but 
never  induces  any  one  to  promote  his  own  interest  by  accommo- 
dating himself  to  all  systems  of  reiigion,  as  alike  in  worth,  because 
they  may  happen  to  be  alike  in  popularity.  I  may  desire  and  pro- 
mote the  welfare  of  e^ery  ore,  without  tolerating  error  or  vice 
ia  any  one.  "If  any  man  love  not  the  Lord  Jesus  Christ,  let  him 
be  Anathema  Maranatha.'^ 

"^  In  applying  to  social  affection  the  term  disinterested,  I  am 
anxious  not  to  be  misunderstood.  I  do  not  affirm,  that  a  regard  to 
our  own  happiness,  is  not  a  proper  principle  of  action :  for  I  know 
such  an  affirniation  would  not  be  true.  There  is  in  fact  no  opposi- 
lioii  between  the  principle  of  benevolence  to  others,  and  a  regard 
for  our  own  best  interests.  In  serving  God,  the  saints  ever  have 
Tespect  to  the  recompense  of  the  reward.     Total  indifference  to  one's 


TRUE  RELIGION.  373 

ligion  to  produce  a  deterioration  of  moral  character.  Its 
object  is  to  reform  and  perfect  the  original  faculties  of 
our  constitution.  Seeing,  therefore,  that  good-will  is  a  so- 
cial^ and  not  a  selfish  affection,  it  cannot  be  doubted  that 
Christian  charity  respects  the  happiness  of  others  rather 
than  our  own.  I  am  ready  to  admit,  indeed,  that  much 
of  our  own  felicity  depends  upon  the  exercise  of  our  kind 
affections  towards  others ;  and  even,  that  the  pleasures 
of  benevolence  are  not  confined  to  the  virtuous,  but  are 
often  mingled  with  criminal  indulgence:  so  far,  how- 
ever, is  this  fact  from  implying  that  our  kindness  of  dis- 
own true  interest,  is  both  unnatural  and  impious.  Yet  benevo- 
lence is  a  social  affection :  I  am  bound,  it  is  true,  to  calculate,  as  a  ra- 
tional creature,  what  is  for  my  own  interest;  but  in  good-will  to 
others,  the  object  is  not  my  own  interest,  but  their  good,  even  al- 
though I,  at  the  time,  should  both  desire  and  expect  their  favour. 
God  is  worthy  of  love,  for  what  he  is  in  himself,  and  for  what  he 
has  done  for  my  soul.  In  loving  him,  I  seek  his  glory,  and  the  en- 
joyment of  him  for  ever. 

"  The  similarity  between  the  words,  self-love  and  selfishness, 
has  introduced  much  confusion  into  ethical  disquisitions.  The 
word  selfishness  is  always  used  in  an  unfavourable  sense;  and 
hence,  some  authors  have  been  led  to  suppose,  that  vice  consists  in 
an  excessive  regard  to  our  own  happiness.  It  is  remarkable,  how- 
ever, that,  although  we  apply  the  epithet  selfish,  to  avarice,  and  to 
low  and  private  sensuality,  w^e  never  apply  it  to  the  desire  of  know" 
ledge,  or  to  the  pursuits  of  virtue,  which  are  certainly  sources  of 
more  exquisite  pleasure  than  riches  or  sensuality  can  bestow.  That 
the  word  selfishness  is  by  no  means  synonymous  with  a  regard  to 
our  own  liappincss,  appears,  farther,  from  this,  that  the  blame  we  be- 
stow on  those  pursuits  which  are  commonly  called  selfish,  is  found- 
ed, partly,  on  the  sacrifice  they  imply  of  our  true  interest  to  the  in- 
ferior principles  of  our  nature." 

Stewart's  Outlines  of  Moral  Fhilosophy. 


374  THE  CONSOLATIONS  OF 

position  originates  in  selfishness,  that  it  proves  the  very 
reverse.  The  agreeable  emotions  connected  with  the 
exercise  of  social  affections,  before  they  can  be  a  motive 
to  such  exercise,  must  necessarily  imply  the  existence 
of  the  principle  of  benevolence  as  an  ultimate  fact  in  the 
constitution  of  man.  None  can  take  pleasure  in  doing 
a  kindness  to  another  if  he  have  not  in  some  degree  a 
benevolent  disposition  of  his  own.  The  gratification 
resulting  from  the  exercise  Is  evidence  that  the  princi- 
ple exercised  exists.  .  The  gratification  arising  from 
eating  and  drinking  to  satisfaction,  is  proof  of  the  ex- 
istence of  the  appetites  of  hunger  and  thirst,  as  much  as 
the  pleasures  of  music  prove  the  existence  of  the  sense 
of  hearing,  and  of  a  taste  for  that  fine  art. 

Those  philosophers  have  laboured  under  a  mistake, 
who  have  formed  their  system  of  ethics  upon  the  notion 
of  referring  all  moral  action  to  a  principle  of  self-love ; 
and  they  are  as  far  from  the  truth,  who  exclude  from 
their  morality  altogether,  the  principle  of  regard  for  our 
own  personal  enjoyment.  Man  is  by  the  Constitution  of 
his  rational  nature,  both  desirous  of  personal  happiness, 
and  disposed  to  take  pleasure  In  the  happiness  of 
others.*  It  is  in  the  immoral  or  Irreo'ular  exercise  of  these 


*  "  Our  benevolent  affections  are  various  ;  and  it  would  not,  per- 
haps, be  easy  to  enumerate  them  completely.  The  parental  and 
the  filial  affections— the  affections  of  kindred— love,  or  (the  attach- 
ment of  sexes) — friendship — patriotism — universal  benevolence — 
gratitude — pity — are  some  of  the  most  important." 

"Now,  as  men  were  plainly  intended  to  live  in  society,  and  as 
the  social  union  could  not  subsist,  without  a  mutual  interchange  of 


tRUE  RELIGIQI<f.  375 

distinct  principles  of  action  that  the  evil  consists ;  and 
true  religion  corrects  the  evil.  It  neither  communicates 
the  social  affection,  nor  destroys  a  regard  for  personal 
enjoyment:  It  finds  both  existing  as  active  principles 
in  our  nature,  depraved  indeed  by  sin ;  and  it  cultivates 
and  sanctifies  them  together  with  all  our  other  active 
powers,  directing  their  exercise  for  our  own  ultimate 
advantage,  and  the  glory  of  the  Lord  our  God.  Good- 
tvill  to  others,  as  well  as  desire  of  happiness^  is  a  natural 
principle  of  action  in  man;  and  when  influenced  by  the 
power  of  godliness,  it  is  directed,  in  its  exercise,  to  all 
the  objects  connected  with  the  Christian  on  earth  or  in 
heaven,  according  to  the  relation  which,  in  the  scheme 
of  Providence,  he  bears  to  each  of  them.  Love  yoiir 
enemies^  bless  them  that  curse  you^  do  good  to  them  thai 
hate  you^  and  pray  for  them  who  despitefully  use  you. 
Thou  shah  love  the  Lord  thy  God^  ivith  all  thy  hearty  with 
all  thy  soul,  and  ivith  all  thy  strength;  and  thou  shall  love 
thy  neighbour  as  thyself 

When  any  social  affection,  whether  of  love  or  ha- 
tred, predominates  over  self-regard,  a  man  is  said 
to  be  disinterested.     The  passion  of  resentment  is  fre- 

good  offices ;  would  it  not  be  Feasonable  to  expect,  agreeably  to  the 
analogy  of  our  nature,  that  so  important  an  end  would  not  be  en- 
trusted solely  to  the  slow  deductions  of  reason,  or  to  the  metaphysi- 
cal refinements  of  self-love;  but  that  some  provision  would  be 
made  for  it  in  a  particular  class  of  active  principles,  which  might 
operate  like  our  appetites  and  desires  independently  of  our  reflec- 
tion? To  say  this  oi' parental  affection,  or  of  pit^,  is  saying  nothing 
more  in  their  favour,  than  what  was  affirmed  of  hunger  and  thirst; 
that  they  prompt  us  to  particular  objecia  without  any  reference  to 
our  own  enjoi/mentS'  Sfcwarfs  Mor.  Phil, 


376  THE  CONSOLATIONS  OF 

quently  indulged  without  regard  to  one^s  own  private 
o-ood,  and  sometimes  even  when  it  is  obvious  that  the 
consequences  must  be  injurious  to  self-interest.  There 
is  in  such  cases  an  exercise  of  dii3interested  malevo- 
lence. Malice  is  painful :  but  virtuous  disinterested- 
ness is  a  source  of  great  enjoyment. 

The  exercise  of  generous  feeling  is  ever  accompanied 
with  agreeable  emotions.  And  in  this  constitution, 
divine  wisdom  and  goodness  appear.  Kindness  to  an 
enemy — pity  for  the  distressed — benevolence  to  all 
around  you — supreme  love  to  God,  for  what  he  is  in  him- 
self; for  each  of  his  attributes ;  for  his  works  of  good- 
ness and  of  grace ;  and  especially  for  the  redemption  of 
our  souls  by  the  blood  of  Jesus — and  love  to  all  in 
whom  the  Lord  delights — these  affections,  brethren, 
greatly  minister  to  Christian  consolation.  Let  me  urge 
it  upon  you,  therefore,  to  love,  with  supreme  regard, 
the  Lord  your  God.  He  is  worthy  of  infinite  love ;  for 
every  amiable  quality  belongs  to  him  in  an  infinite  de- 
o-ree.  He  is  the  head  of  the  family  into  which  you  are 
adopted.  The  image  of  the  parent  is  seen,  too,  upon 
every  son  and  daughter.  Within  the  gates  of  our 
house  in  heaven  no  unclean  thing  can  enter.  Oh  what 
delight  is  contained  in  the  first  impressions  of  a  soul 
upon  his  introduction  into  those  mansions !  The  ran- 
somed society  to  which  you  belong,  dwell  in  that  holy 
place  in  the  continual  exercise  of  love  and  praise.  If 
there  he  therefore  any  consolation  in  Christy  if  any  comfort 
of  love^  if  any  fellowship  of  the  Spirit,  if  any  bowels  of 
mercies;  fulfil  ye  my  joy ^  that  ye  be  like  minded^  having 
the  same  love. 


TRUE  RELIGION.  377 

5.  The  assurance  of  God's  love  is  to  the  pious  mind  a 
source  of  great  consolation. 

The  man  of  feeling  cannot  be  happy  without  partak- 
ing of  the  regard  of  him  whom  he  supremely  loves. 
But  when  there  is  evidence  suthcient,  to  show  that  love 
is  reciprocal,  the  heart  is  at  ease.  Jealousy  is  always 
cruel  as  the  grave ;  and  the  coals  thereof  are  coals  of  fire 
which  have  a  most  vehement  flame :  for  many  waters  cannot 
qnench  love,  neither  can  the  floods  drown  if. 

Assurance  of  God's  love  is  the  highest  Christian  com- 
fort. It  supports  the  mind  under  ail  our  sufferings,  and 
it  inspires  confidence  under  the  most  discouragino-  cir- 
cumstances. The  truth  of  this  remark  will  be  felt  by 
all  who  enjoy  that  assurance.  We  have  many  fine  ex- 
pressions of  such  Christian  joy  as  arises  from  a  sense  of 
being  interested  in  the  love  of  God,  in  the  Song  of  So- 
lomon. "  The  king  hath  brought  me  in  to  his  chambers  : 
we  will  be  glad  and  rejoice  in  thee ;  we  will  remember 
thy  love  more  than  wine :  the  upright  love  thee — I  sat 
down  under  his  shadow  with  great  delight,  and  his 
fruit  was  sweet  to  my  taste.  He  brought  me  to  the 
banqueting  house,  and  his  banner  over  me  was  love."* 

By  the  Spirit  of  adoption  we  are  enabled  to  enjoy  the 
certainty  of  being  beloved  of  the  Lord ;  and  when  we 
find  otir  love  to  him  sincere,  we  are  convinced  of  his 
love  to  us.  From  the  effect,  we  reason  conclusively  to 
the  cause :  and  no  other  cause  can  account  for  our  at 

*  Chap.  i.  4.  and  ii.  3,  4. 
49 


378  THE    CONSOLATIONS    OB^ 

tachment  to  divine  things,  than  God's  eternal  love  in 
Jesus  Christ  our  Lord.  We  pursue  with  pleasure  the 
stream  to  the  fountain :  and  are  satisfied  with  a  view  of 
him  who  first  loved  us.  "That  ye,  being  rooted  and 
grounded  in  love,  may  be  able  to  comprehend  with  all 
saints,  what  is  the  breadth,  and  length,  and  depth,  and 
height ;  and  to  know  the  love  of  Christy  which  passeth 
knowledge,  that  ye  may  be  filled  with  all  the  fulness  of 
God:''' 

The  love  of  God  to  man  is  from  everlasting  to  ever- 
lasting ;  sovereign  and  effectual  for  our  redemption  and 
salvation.     It  is  not  the  consequence,  but  the  cause  of 
our  regard  for  him.     He  loves  his  people  even  in  their 
sins :  he  hates  the  sin  and  redeems  Israel.     God  com- 
mendeth  his  love  to  us^  in  that  while  we  ivere  yet  sinners^ 
Christ  died  for  us.     True,    our  Father  in  heaven  takes 
complacency  in  the  piety  of  his  saints.     His  own  image 
in  their  hearts  is  not  to  be  viewed  with  indifference. 
This  is  the  effect  of  his  grace ;   and  the  divine  compla- 
cency is  in  proportion  to  the  extent  of  its  object :  he  sees 
and  approves  what  is  good  according  to  its  measure  of 
goodness.     In  this  sense,  indeed,  God  loves  his  children 
in    proportion  to    their   attainments    in   holiness.     His 
complacency  is  on  account  of  our  subjective  piety;   but 
that  very  piety  is  the  gift  of  his  sanctifying  Spirit,  and 
the  effect  of  his  eternal  and  unchangeable  love.     This, 
brethren,  is  the  source  of  all  our  joys.   "  He  hath  chosen 
us  in  him  before  the  foundation  of  the  world,  that  we 
should  be  holy  and  without  blame  before  him  in  love  ;"t 

*  Eph.  iii.  17—19.  f  Eph.  i.  4. 


TRUE    RELIGION.  379 

and  no  subsequent  transgression  can  make  the  elect  of 
God  more  vile  and  unworthy  than  they  were  before 
their  second  birth.  Moreover,  all  their  transgressions 
were  foreknown  when  he  so  loved  them  as  to  send  his 
Son  for  their  redemption ;  and  therefore  are  we  taught 
by  an  inspired  instructer  to  reason  for  the  perpetuity  of 
his  regard,  our  corruptions  notwithstanding.  We  are  as- 
sured that  his  love  will  effectually  destroy  at  last  all 
these  corruptions.  "  If  he  spared  not  his  own  Son,  but 
delivered  him  up  to  the  death  for  us  all,  how  shall  he 
not  with  him  freely  give  us  all  things  ?"  And  is  not  this 
a  source  of  consolation  ?  Is  not  he  comforted  of  God, 
who  sings,  in  the  face  of  danger,  though  I  walk  through 
the  valley  of  the  shadow  of  death  I  will  fear  no  evil, 
for  thou  art  with  me  ?  Has  he  not  abundant  consolation 
who  hurls  defiance  at  every  creature  in  the  universe, 
when  personally  assured  of  the  Father's  love :  for  if 
when  we  were  enemies^  we  were  reconciled  to  God  by  the  death 
of  his  Son :  much  mo7^e  being  reco7iciled  loe  shall  be  saved 
by  his  life.  Who  shall  separate  us  from  the  love  of 
Christ? — Neither  deaths   nor  life,,  nor  angels — nor  any 

OTHER  CREATURE,    SHALL  BE  ABLE  TO  SEPARATE  US  FROM 

THE  LOVE  OF  GoD  which  is  in  Christ  Jesus  our  Lord,^ 

6.  Finally,  brethren,  true  religion  is  a  source  of  con- 
solation, because  it  inspires  us  with  the  hope  of  salva- 
tion in  heaven. 

If  in  this  life  only  ive  have  hope  in  Christ,  we  are  of  all 
men  Tuost  miserable.     It  is  not  the  expectation  of  tempo- 

*  Rom.  V.  10.  and  viii.  38,  39. 


380  THE  CONSOLATIONS  OF 

raiy  good  that  supports  the  benevolent  labours  of  the 
saints,  or  fills  their  souls  with  abundant  joy.  The  toils 
and  the  sorrows  of  life  would  be  sufficient  to  reduce 
them  to  the  lowest  state  of  wretchedness,  did  they  not 
look  forward  to  the  rest  which  remains  for  the  people 
of  God.  In  the  grave,  it  is  true,  the  wicked  cease  from 
troubling^  and  the  loeary  are  at  rest  from  bodily  suffer- 
ings ;  but  religion  sheds  down  her  light  upon  the  tomb, 
and  reveals  her  everlasting  abodes,  where  we  hope,  not 
only  to  be  released  from  our  troubles,  but  to  be  admit- 
ted to  pleasures  pure,  and  abundant  and  perpetual.  It 
is  not  for  the  gloom  of  ceaseless  oblivion — for  the  hope 
of  having  his  life  utterly  extinguished,  that  the  Christian 
endures  with  patience  the  ills  of  life :  it  is  the  assurance 
of  permanent  existence  in  the  possession  of  perpetual 
enjoyment,  that  satisfies  his  anxious  heart,  and  animates 
his  pious  exertions.  Thus,  he  foregoes  the  amusement 
of  an  hour  for  the  purpose  of  realizing  the  perfection  of 
blessedness  in  heaven — looking  for  that  blessed  hope, 
and.  the  glorious  appearing  of  the  great  God,  even  our  Sa- 
viour Jesus  Christ,^ 

*  I  have  rendered,  in  this  quotation,  the  copulative  xott,  even  in- 
stead of  and,  as  it  is  in  the  common  version.  It  is  evident,  inde- 
pendently of  criticism  upon  kxi,  that  the  glorious  appearing,  for 
which  Christians  hope,  is  not  that  the  Father  should  become  visible 
to  our  eyes;  but  that  Jesus  Christ  should  come  in  his  glory  accord- 
ing to  the  promise  of  his  reappearance  without  sin  unto  salvation. 
He  of  course,  is  the  Great  God,  spoken  of,  in  this  case,  as  the  ob- 
ject for  whom  we  hope  and  look. 

Granville  Sharp  in  his  excellent  remarks  on  the  use  of  the  difini- 
tive  article,  quotes  this  text  in  illustration  of  his  first  rule.  That 
rule  is,  "  when  the  copulative  koci  connects  two  nouns  of  the  same 


TRUE    RELIGION.  381 

I  shall  not  now  anticipate  the  subject  of  my  last  ser- 
mon in  this  series,  by  describing  the  perfection  of  bless- 
edness for  which  we  look  to  God.  You  know  that 
hope  is  a  pleasing  expectation  of  some  future  good 
in  all  cases ;  and  that  this  expectation  is  exhilarating  to 
your  spirits.  You  know,  that  in  times  of  dejection  and 
melancholy,  from  whatever  cause,  in  times  of  trial  and 
suffering,  of  whatever  kind  or  degree,  celestial  hope 
soothes  and  comforts  the  soul.  It  preserves  us  from 
sinking  under  adversity :  It  renders  our  Christian  jour- 
ney under  ordinary  circumstances,  cheerful  and  rapid  ; 
and,  when  all  the  other  graces  are  in  proper  exercise, 
hope  transports  us  beyond  the  limits  of  time  to  the  hea- 
venly city  which  we  desire  to  see. 

This,  brethren,  is  not  like  the  gay  and  playful  fancy  of 
a  frivolous  and  volatile  mind.  Our  hope  is  a  glorious  re- 
ality— a  well-founded  expectation  of  the  greatest  good — 
a  full  certainty  of  the  heavenly  inheritance.  It  is  an  an- 
chor to  the  soul — a  hope  that  shall  not  make  ashamed. 
Resting  on  the  promise  of  God,  which  he  confirmed  by 

case,  if  the  article  o  precedes  the  first  and  is  not  repeated  before 
the  second,  if  nouns  of  personal  description,  they  both  refer  to  the 
same  person."  Dr.  Whitby,  as  well  as  Beza,  Broughton,  and  Ham- 
mond, render  this  text  so  as  to  understand  the  same  person  by  "  the 
Great  God'*  and  the  *'  Saviour."  Jesus  Christ  is  here  styled  the 
great  God.  In  the  original  the  article  is  prefixed  only  before  Me- 
yxXa  Ben.  God  the  Father  is  not  properly  said  to  appear.  The  word 
E7rt<pxveictnevev  occurs  in  the  New  Testament  but  in  application  to 
Christ.  Christ  is,  moreover,  emphatically  the  hope  of  Israel,  the 
hope  of  glory.  Col.  i.  27.  and  1  Tim.  i.  I.  And  if  authority  have 
any  weight  in  criticism,  this  is  supported  by  almost  all  commenta- 
tors, ancient  and  modern. 


382  THE  CONSOLATIONS,  ETC. 

an  oath,  sworn  in  his  everlasting  covenant,  by  his  own 
unchangeable  name,  we  have  an  infallible  foundation  for 
the  full  assurance  of  hope  unto  the  end.  "  God  willing 
more  abundantly  to  show  unto  the  heirs  of  promise  the 
immutabihty  of  his  counsel,  confirmed  it  by  an  oath: 
that  by  two  immutable  things,  in  which  it  was  impossi- 
ble for  God  to  lie,  we  might  have  strong  consolation^  who 
have  fled  for  refuge,  to  lay  hold  of  the  hope  set  before 
us :  which  hope  we  have  as  anchor  of  the  soul,  both 
sure  and  steadfast."  Why  then  should  we  be  cast  down 
by  the  sorrows  of  the  present  life  ?  Let  us  wait  patient- 
ly until  the  time  of  deliverance  arrive ;  or  rather,  let  us 
pursue  our  journey  through  the  wilderness,  undismayed 
by  the  frowns  and  the  threatenings  of  the  enemy.  The 
prize  is  before  us,  the  High-Priest  of  our  profession  is 
entered,  once  for  all  into  the  holy  place.  Thence  he 
shall  come  once  more  without  sin  unto  salvation.  In 
the  mean  time,  he  is  Lord  of  the  universe,  he  preserves 
and  protects  all  that  trust  in  him ;  and  we  can,  by  his 
grace,  without  becoming  liable  to  the  charge  of  pre- 
sumption, join  in  the  soul-refreshing  song,  of  the  wander- 
er in  the  forest  of  Hareth,  "  My  soul  shall  be  filled  with 
marrow  and  with  fatness.  Because  thou  hast  been  my 
help,  therefore  in  the  shadow  of  thy  wings  will  I 
rejoice."     Amen. 


THE  STABILITY  AND  PERFECTION  OF  TRUE 
RELIGION. 


SERMON  X. 


Jude  24,  2b.,.»JVow  unto  him  that  is  able  to  keep  you  front 
fallings  and  to  present  you  faultless  before  the  presence 
of  his  glory  with  exceeding  joy^  to  the  only  ivise  God 
our  Saviour^  be  glory  and  majesty^  dominion  and  power, 
both  noiv  and  ever.     Amen, 

A.RISE,  ye  children  of  Zion,  for  this  is  not  your  rest. 
On  earth  you  have  no  continuing  city.  It  is  in  heaven, 
the  Lord  whom  ye  seek  and  serve  hath  prepared  his 
throne,  and  there  he  sitteth  on  the  right  hand  of  God. 
until  the  time  of  the  restitution  of  all  thino^s.  From 
unbodied  spirits  he  receives  celestial  homage,  and  upon 
them  he  confers  undescribable  beatitude.  Behold  !  he 
is  before  you,  entered  upon  the  possession  of  your  in- 
heritance. It  is  he,  who  said,  before  he  left  the  world, 
"I  go  to  prepare  a  place  for  you — and  I  will  come  again 
and  receive  you  unto  myself;  that  where  I  am  there  ye 


284  THE  STABILITY  AND  PERFECTION 

may  be  also."  Your  fathers  too,  and  your  elder  bre-^ 
thren,  are,  agreeably  to  this  promise,  before  the  throne, 
and  serve  him  day  and  night  in  his  temple — "  They 
shall  hunger  no  more,  neither  thirst  any  more :  for  the 
Lamb,  which  is  in  the  midst  of  the  throne,  shall  feed 
them,  and  shall  lead  them  unto  living  fountains  of  wa- 
ters; and  God  shall  wipe  away  all  tears  from  their 
eyes."  Clothed  with  white  robes,  and  palms  in  their 
hands,  they  raise  their  voices  in  loud  and  harmonious 
strains,  saying,  "Salvation  to  our  God,  which  sitteth 
upon  the  throne,  and  unto  the  Lamb." 

He  is  worthy,  too,  of  our  regard.  Let  us  imitate 
their  example,  while  we  pursue  our  journey  to  the  para- 
dise in  which  they  dwell ;  and  looking  for  the  mercy  of 
our  Lord  Jesus  Christ  unto  eternal  life,  let  us  unhesita- 
tingly and  joyfully  ascribe  to  him  glory  and  majesty, 
dominion  and  power,  both  now  and  for  ever.  The 
only  wise  God  our  Saviour  is  the  object  of  our  adora- 
tion and  the  fountain  of  our  happiness :  He  alone  is 
able  to  keep  you  from  fallings  and  to  present  you  faultless 
before  the  presence  of  his  glory  with  exceeding  joy. 

With  these  words  I  intend  to  conclude  this  series  of 
discourses  on  personal  godliness.  They  convey,  in  one 
short  sentence,  an  idea  of  the  perfection  of  the  hea- 
venly state — an  idea  of  the  period  of  your  transition 
from  grace  to  glory — an  idea  of  the  power  by  which 
your  spiritual  life  is  preserved  unto  perfection. 

1.  All  the  saints  are  kept  by  the  power  of  God 
through  faith  unto  salvation — He  is  able  to  keep  you  from 


©F  TRUE  RELIGION.  385 

falling,  2.  All  the  saints,  at  their  death,  become  ab- 
sent from  the  body,  and  present  with  the  Lord — to  pre* 
sent  you  before  the  presence  of  his  glory.  3.  All  the 
saints  shall  be  introduced  to  their  God  in  heaven,  in  a 
glorious  state,  holy  and  without  blemish — 7^o  present 
you  faultless  before  the  presence  of  his  glory  with  exceeding 

I  shall  illustrate  each  of  these  assertions ;  and  give 
jou,  from  the  sacred  scriptures,  additional  confirmation 
of  their  truth.  I  have  taken  care,  indeed,  to  state  each 
proposition  in  the  sound  speech  of  inspiration,  which 
cannot  be  condemned ;  and  the  words  of  the  text  itself, 
60  clearly  affirm  their  truth,  that  you  will  not  be  dispo- 
sed to  deny  it.  ¥/ith  respect  to  them  all,  I  intend 
no  more  than  a  brief  statement  of  the  argument  in  their 
support ;  and  I  shall  then  close  the  discussion  with  an 
address  to  both  saints  and  sinners. 

I.  All  the  saints  are  "  kept  by  the  power  of  God, 
through  faith  unto  salvation."     1  Pet.  i.  5. 

The  apostle  Peter  addressed  his  epistle  to  those  pi- 
ous people  who  were  scattered  abroad  over  that  part 
of  Asia,  which  lay  to  the  north  and  west  of  Syria  and 
Palestine,  situated  between  the  head  of  the  Mediterra- 
nean and  the  Euxine  seas.  In  writing  to  them,  that  are 
in  Christ  Jesus,  he  assumed  the  principle  of  their  per- 
sonal piety,  and  of  course  addressed  them  as  elected, 
regenerated,  justified,  and  sanctified  men.  Speaking 
of  them  and  of  hnnself,  as  saints,  he  made  use  of  the 
expression  quoted  above,  in  order  to  animate  their  al- 

.'}0 


386  THE  STABILITY  AND  PERFECTION 

ready  "  lively  hope,"  assuring  them  of  the  nature  and 
certainty  of  their  preservation  in  holiness.  The  words 
are  well  calculated  to  exclude  as  inapplicable  all  the 
usual  objections  urged  against  the  doctrine  of  the  saints' 
perseverance. 

It  has  never  been  asserted,  by  any  one  of  the  judicious 
friends  of  evangelical  doctrine,  that  a  man  should  en- 
joy salvation  in  heaven,  who  was  not  a  saint,  at  the  very 
time  of  his  departure  from  the  world :  and  it  is  likely 
that  no  man,  whatever  his  religious  creed,  would  assert, 
that  any  person  should  be  excluded  from  heaven,  who 
was  at  the  moment  of  his  death  person-^lly  and  sincerely 
pious.     This  consideration  reduces  within  narrow  limits 
the  field  of  controversy,  occupied  by  the  parties   who 
appear  in  opposition,  upon  the  doctrine  of  the  perse- 
verance of  the  saints.     If  it  Is  admitted  by  all,  that  none 
but  those  who  are  pious  at  death  shall  enter  Into  life  eter- 
nal, and  that  all  who  are  pious  at  death  shall  enter  that 
state,  then,  the  only  question  worthy  of  examination  Is, 
"  have  we  reason  to  believe,  that  those  who  are,  at  any 
time,  pious,  will  certainly  be  so  when  they  leave  the 
world  .^"  There  is  no  need  of  debate  upon  other  ques- 
tions.    They  may  divert  attention,    and  produce  confu- 
sion of  thought ;  and  they  may  lead  to  the  regions  of 
prejudice  and  passion,  or  to  implicit  faith  in  the  opini- 
ons of  men ;  but  they  cannot  afford  aid  to  the  candid 
inquirer  for  truth.     It  answers  no  purpose    whatever 
upon  this  subject,  to  say,  if  we  are  found  doing  good 
and  loving  God,  w^e  shall  be  safe,  and  if  we  are  found 
negligent  and  in  apostacy,  w^e  shall  be  lost.     All  this  is 
true ;  but  it  is  in  this  case  irrelevant.     The  only  ques- 


OF  TRUE  RELIGION.  387 

tlon  is,  Have  we  reason  to  believe,  that  they  who  once 
loved  God,  shall  always  love  him  ? — shall  always  be 
preserved  from  total  apostacy? 

In  order  to  answer  correctly  this  question,  it  is  ne- 
cessary to  settle  certain  truths  in  our  minds : — God  is 
the  author  of  piety  in  every  heart — God  is  a,ble  to  pre- 
serve our  piety.  If  it  be  at  all  admitted,  that  the 
scripture  speaks  truly  when  it  affirms  that  Jesus  Christ 
is  the  author  and  finisher  of  our  faith^  and  that  he  is  able 
to  save  to  the  uttermost^  then  there  is  no  longer  any 
doubt,  that  God  is  the  author  of  piety,  and  that  he  is 
able  to  continue,  even  unto  the  time  of  death,  the  piety 
which  he  himself,  in  his  mercy,  once  produced.  The 
field  of  controversy  now  becomes  narrower  still.  In- 
deed it  is  reduced  to  a  point.  Hath  God  said,  that  he 
will  himself  preserve  piety  in  every  heart  in  which  he 
hath  produced  it  ?  If  he  hath  said  it,  will  he  not  do  it  ^ 
If  he  promised,  will  he  not  perform  ?  If  God  hath  said, 
that  every  saint  shall  continue  to  be  a  saint  even  unto 
deathf  the  doctrine  of  perseverance  is  true;  and  it  is 
an  article  of  the  Christian  faith.  All  will  admit,  that 
apostacy  is  a  man's  own  fault — that  they  who  are  wea- 
ried of  the  service  of  God,  are  not  meet  for  heaven — 
that  we  are  bound  always  to  seek,  and  to  ask,  and  to 
knock,  and  to  abstain  from  all  appearance  of  evil.  But 
still  the  inquiry  is,  shall  God  preserve  in  a  state  of  grace 
all  whom  he  hath  brought  into  that  state?  We  know 
that  he  is  able  to  keep  us  from  fallings  if  he  choose  to  do 
so :  and  the  apostle  Peter  assures  us  that  it  is  by  him 
we  are  kept — that  we  are  kept,  not  in  unbelief  and  neg- 
ligence, but  through  faith — that  we  are  kept,  through 


388  THE  STABILITY  AND  PERFECTION 

faith,  unto  salvation,  not  by  our  own  power,  but  hy  the 
power  of  God. 

Allow  me,  then,  Christians,  to  put  the  question  to 
yourselves.  It  is  certainly  worthy  of  your  attention.  It 
cannot  be  the  interest  of  any  of  you  to  remain  in  error 
with  respect  to  the  doctrines  of  revealed  religion.  Do 
you  doubt  the  power  of  God  either  to  bestow  his  grace 
upon  the  sinner,  or  to  preserve  the  saints  from  falling 
away  }  I  know  you  do  not.  It  is  not  asserted  by  me, 
that  let  a  man  do  what  he  will  to  oppose  God  and  god- 
liness—that a  wicked  man  shall  be  saved.  I  only  con- 
tend for  the  salvation  of  believers :  for  the  salvation  of 
those  who  live  a  life  of  faith  and  holiness ;  for  the  sal- 
vation of  those  who  die  the  death  of  the  righteous. 
The  impenitent  and  the  unbelieving  shall  certainly  pe- 
rish :  but  if  God  hath  indeed  given  us  reason  to  believe 
that  he  shall  employ  his  own  power  in  preserving  our 
faith,  our  piety,  our  obedience,  and  our  love,  against 
the  power  of  -temptation  and  personal  corruption,  will 
you  not  then  permit  us  to  believe  in  the  perseverance 
of  the  saints  ?  However  diffident  of  our  own  strength, 
will  you  not  allow  us  to  put  our  trust  in  the  Lord.^^  Be- 
ing confident  of  this  very  things  that  he  which  hath  begun 
a  good  icork  in  you^  will  perforin  it  until  the  day  of  Jesus 
Christ, 

It  is  a  fact,  which  I  have  no  inclination  to  deny,  that 
many  professors  of  religion,  ivho  for  a  ivhile  believed^ 
fall  away  in  time  of  trial.  This  consideration  may  have 
induced  many  to  deny  the  certain  stability  of  any  pro- 
fessor; but  it  is  more  safe  to  speak  of  such  persons  in 


m 


OF  TRUE  RELIGION.  389 


the  style  of  John  the  apostle,  in  perfect  consistency 
with  the  doctrine  of  the  perseverance  of  the  saints.  1 
John  ii.  19.  They  went  out  from  its,  but  they  were  not  of 
ns ;  for  if  they  had  been  of  us,  they  would  no  doubt  have 
continued  ivith  us:  but  they  ivent  out,  that  they  might 
be  made  manifest  that  they  were  not  all  of  us,  Apos- 
tacy  from  a  profession  of  religion  is  not  apostacy  from 
the  grace  of  God ;  but  is  rather  a  full  manifestation  of 
the  absence  of  the  grace  which  was  supposed  to  exist 
in  such  professor.  The  views,  moreover,  which  some 
men  take  of  the  nature  of  true  religion,  make  it  very 
consistent  for  themselves  to  fall  away  from  it :  but  it  is 
not  the  grace  of  God  which  bringeth  salvation  that  ren- 
ders itself  consistent  with  the  damnation  of  its  subjects. 
Far  be  it  from  me  to  controvert  the  opinions  of  those, 
w^ho  affirm  the  possibility  of  their  oivn  final  failure. 
They,  perhaps,  may  fall  and  rise  repeatedly;  and  fall 
away  finally,  from  the  imaginary  grace,  and  the  erro- 
neous faith,  and  the  spurious  devotion,  in  which  they 
gloried.  That  kind  of  grace,  which  depends  upon  the 
Avill  of  man,  can  preserve  no  man.  We  contend  not  for 
perseverance  in  any  thing  except  the  grace  of  God, 
concerning  which  the  apostle  Paul  expressed  the  truth, 
Rom.  V.  2.  We  have  access  by  faith  into  the  grace 
WHEREIN  AVE  STAND,  and  rcjoicc  in  hope  of  the  glory  of 
God. 

Is  it  then  a  truth,  that  the  God  of  heaven  hath  pro- 
mised, that  all  the  saints  shall  persevere  in  holiness 
through  faith  unto  eternal  life  ?  It  is  a  truth.  He  hatli 
promised,  and  he  will  perform. 


390  THE  STABILITY  AND  PERFECTION 

EVERY  TRUE  CHRISTIAN  SHALL  BE  ESTABLISHED  IN 
FAITH  AND  HOLINESS. 

Those  persons  who  are  well  acquainted  with  evange- 
lical doctrine,  know  the  truth  of  this  assertion  from  the 
other  principles  of  revealed  religion.  They  have  am- 
ple proof  of  the  doctrine  of  perseverance,  in  the  doc- 
trine of  predestination — of  redemption  by  the  bJood  of 
the  everlasting  covenant — of  justification  by  faith  in  the 
Surety — and  of  the  covenant  of  grace  itself,  ordered  in 
all  things  and  sure.  All  these  doctrines  assure  us,  that 
God  loves  his  people,  and  that  he  will  save  them  from 
all  their  sins.  But  it  is  my  design  to  give  you,  from  the 
w^ord  of  God,  more  direct  proof  of  my  assertion,  that 
it  is  his  will  to  save  every  believer.  Scriptural  declara- 
tions— the  precious  promises — and  the  description, 
which  the  bible  gives  of  personal  godliness,  prove  this 
doctrine. 

1.  Scriptural  declarations. 

John  vi.  40.  "  This  is  the  ivill  of  him  that  sent  me, 
that  every  one  which  seeth  the  Son,  and  believeth  on 
him,  may  have  everlasting  life :  and  I  will  raise  him  up 
at  the  last  day."  Thus  spoke  the  Interpreter  of  the 
Father's  will.  Thus  did  he  declare  his  own  purpose. 
It  is  the  will  of  the  Father  and  the  will  of  the  Son  to 
save  every  one  that  believeth.  Yes.  This  is  asserted  in 
positive  terms.  And  will  you  avoid  the  conclusion  by 
saying,  '  If  one  cease  to  be  a  believer,  the  faith  which  he 
lost  is  unavailing  .^'  I  admit  the  truth  of  your  argument. 
The  conclusion  flows  from  the  premises.     Upon  the 


OF  TRUE  RELIGION.  391 

supposition,  that  faith  should  be  extinguished  for  ever, 
and   the  believer  become  an  unbeliever,  no  doubt  he 
must  perish.     Your  affirmation  is  hypothetical ;  and  it 
is  true ;  but  it  is  inapplicable  to  the  case  in  hand :  the 
hypothesis  is  false.     Faith  is  an  abiding  principle.    It  is 
given  in  the  behalf  of  Christ.     It  is  of  grace.     It  is  not 
of  ourselves.   And  will  you  allege,  that  this  gift  of  grace 
is  bestowed  upon  us,  by  its  Author,  without  any  design 
to  save  our  souls — with  a  desi2:n  to  take  it  awav  ?  Read 
the  assertion,  Rom.  viii.  30.  "  Moreover,  whom  he  did 
predestinate,  them  he  also  called ;  and  whom  he  called, 
them  he  also  justified;  and  whom  he  justified,  them  he 
also  glorified."     Read  these  words,   and  then  charge 
God  with  unsteadiness,  in  giving  us  faith  in  Christ,,  with 
the  promise  of  salvation,  when  we  were  sinners,  and  then 
depriving  us  both  of  the  gift  and  the  promise  after  having 
become  saints  :  and  when  you  have  made  this  chaise, 
compare  your  own  argument  with  that  of  the  apostle 
Paul ;  Rom.  V.  10.  "  For  if,  when  we  were  enemies^  we 
were  reconciled  to  God  by  the  death  of  his  Son :  much 
more.)  being  reconciled,  ive  shall  be  saved  by  his  life  :" 
having  made  the  comparison,  ask  yourself  the  question, 
"  Is  it  thus  I  express  my  confidence,  that  he  which  be- 
gan the  good  work  will  carry  it  on  .f*" 

2.  Scripture  promises. 

Psalm  xxxvii.  28.  The  Lord  lovefh  judgment,  and  for- 
saketh  not  his  saints.  These  words  are  plain  and  posi- 
tive. They  teach  the  doctrine  of  perseverance.  They 
promise  that  God  will  preserve  the  piety  which  he  has 
communicated.     You   will   not   question   his   veracity. 


392  THE  STABILITY  AND  PERFECTION 

You  will  not  deny  his  power  to  fulfil.  You  must  admit 
the  truth  ;  or,  for  tlie  sake  of  maintaining  your  own  con- 
sistency, have  recourse  to  your  former  expedient — and 
call  this  a  conditional  promise.  You  would  expound 
it  thus,  ^'  the  Lord  will  not  forsake  his  saints  unless  they 
forsake  him :  They  are  preserved  for  ever  by  him,  un- 
less they  turn  away  from  him."  This  is  another  hypo- 
thetical affirmation:  He  will  not  forsake  thern^  lUhey  do  not 
forsake  him.  This  is  true ;  but  it  is  not  the  whole  truth  : 
It  is  not  the  doctrine  of  this  text :  and  it  is  not  relevant 
against  the  doctrine  of  perseverance;  for  although  the  af- 
firmation is  true,  the  hypothesis^  upon  which  it  is  founded, 
is  false.  God  promises  not  only  to  abide  with  his  people 
while  they  abide  with  him ;  but  he  moreover  promises 
to  preserve  them  with  him  for  ever.  Read  another  pro- 
mise, Isa.  liv.  10.  "For  the  mountains  shall  depart,  and 
th#  hills  be  removed ;  but  my  kindness  shall  not  depart 
from  thee,  neither  shall  the  covenant  of  my  peace  be  re- 
moved, saith  the  Lord,  that  hath  mercy  on  thee." 

I  am  utterly  at  a  loss  to  know  what  words  can  satisfy 
any  one  who  Inquires  after  proof  of  this  doctrine,  if  such 
words  are  not  esteemed  sufficient  to  indicate  the  truth 
for  Avhich  they  are  quoted.  They  clearly  promise  un- 
changeable covenant  protection  to  the  children  of  God. 
I  would  ask  any  unprejudiced  man,  I  would  ask  every 
man,  who  knows  the  use  of  language,  to  point  out  such 
a  mode  of  expression  as  would  satisfy  him.  Tell  me 
what  is  that  promise,  which,  if  it  were  used  in  the  bible, 
would  convince  you  tiiat  God  intended  to  convey  there- 
by the  idea  of  certain  protection  to  the  saints :  and  I 


OP  TRUE  RELIGION. 


39^ 


engage  to  find  such  promises  in  the  book  of  God.  Tell 
me  wliat  would  convince  you  that  God  hath  promised 
to  preserve  the  piety  of  the  saints  even  unto  death  ? 
What  w^ords  could  be  used  sufficient  to  persuade  you  of 
his  grace  and  goodness  in  preserving  his  people  for 
ever.'^  He  hath  furnished  various  forms  of  expression  in 
order  to  convey  this  interesting  idea  to  them  who  de- 
pend upon  him.  Heb.  xiii.  5.  For  he  hath  said^  I  wilt 
never  leave  thee,  nor  forsake  thee.  Unless  you  think 
it  impossible  even  for  God  to  preserve  our  piety,  listen 
to  the  folio  win  Of 

3.  Descriptions  of  Christian  stability. 

Prov.  X.  25.  The  righteous  is  an  everlasting  founda- 
tion. Mai.  iii.  17.  They  shall  be  mine,  saith  the  Lord 
of  hosts,  in  that  day  when  I  make  up  my  jewels.  Jer- 
xvii.  7,  8.  Blessed  is  the  man  that  trusteth  in  the  Lord, 
and  whose  hope  the  Lord  is :  for  he  shall  be  as  a  tree 
planted  by  the  waters,  and  that  spreadeth  out  her  roots 
by  the  river,  and  shall  not  see  when  heat  cometh ;  but 
her  leaf  shall  be  green ;  and  shall  not  be  careful  in  the 
year  of  drought,  neither  shall  cease  from  yielding  fruit. 

Upon  such  declarations.  Christians,  you  may  rest  in 
confidence.  The  saints  shall  be  safe,  and  we  are  bound 
to  proclaim  it  in  their  hearing,  for  the  glory  of  him  who 
is  able  to  keep  them  from  falling.  It  is  not,  however,  to 
be  denied,  that  imperfections  abound  in  the  church,  and 
that  all  the  saints  are  liable  to  fall  into  temptations  and 
transgressions  and  sorrow^s.  This  Avas  foreseen  by  the 
Lord,  and  the  case  w  as  provided  for  in  his  covenant 

51 


3F4  THE  STABILITY  AND  PERFECTION 

To  express  displeasure  at  sin  by  suitable  chastisement, 
and,  at  the  same  time,  to  effect  the  reformation  of  the  sin- 
ner, while  the  love  of  God  remains  unaltered  and  his  co- 
venant sure,  is  the  course  of  treatment  determined  upon  in 
relation  to  the  transgressions  of  men  of  piety.  Psalm  Ixxxix. 
30 — 34.  "  If  his  children  forsake  my  law,  and  walk  not  in 
my  judgments;  if  they  break  my  statutes,  and  keep  not 
my  commandments :  then  will  I  visit  their  transgression 
with  the  rod,  and  their  iniquity  with  stripes.  Neverthe- 
less, my  loving-kindness  will  I  not  utterly  take  from 
him,  nor  suffer  my  faithfulness  to  fail.  My  covenant 
will  I  not  break,  nor  alter  the  thing  that  is  gone  out  of 
my  lips."  I  take  my  leave  of  this  subject  with  stating, 
that  our  covenant-head  knoweth  them  that  are  his. 
The  Lord  that  bought  the  church,  will  not  permit  the 
gates  of  hell  to  prevail :  and  the  Shepherd  of  Israel  will 
give  an  account  of  all  that  have  been  committed  to  his 
care.  And  I  give  unto  them  eternal  life;  and  they  shall  ne- 
ver perish^  neither  shall  any  pluck  them  out  of  my  hand. 
My  Father^  which  gave  them  me^  is  greater  than  all;  and 
none  is  able  to  pluck  them  out  of  my  Father"^ s  hand, 

II.  The  saints  are,  at  death,  presented  before  the  Lord 
in  never-ending  glory. 

Accustomed  to  disappointment,  in  our  best-laid  plans, 
and  vexed,  both  at  our  own  weakness  and  at  the  vanity 
of  our  schemes,  we  are  apt  to  conclude  that  uncertainty 
everywhere  reigns  with  her  dark  and  malignant  scep- 
tre. Too  confident  in  the  day  of  prosperity,  while  flat- 
tered by  success,  man,  frail,  changing  man,  the  child  of 
circumstances,  becomes  gloomy,  fearful,  peevish^  and 


k. 


OF  TRUE  RELIGIGN.  395 

desponding  in  the  day  of  adversity.  The  painful  ap- 
prehensions of  despairing  minds,  frequently  intermingle 
with  the  secret  exercises  of  the  religious  heart ;  and  we 
are  tempted  to  invest  revealed  truths  with  the  mantle  of 
uncertainty.  When,  moreover,  we  see  instances  of  in- 
stability, among  those  who  once  made  a  respectable 
profession  of  godliness,  we  are  prone  to  think  that  there 
is  no  safety  for  ourselves ;  our  strength  decays,  and  we, 
for  the  time,  relinquish  exertion.  Such,  however,  is  the 
time  to  try  the  faith  of  God's  elect.  Let  God  be  truc^ 
and  every  man  a  liar.  Promises,  and  resolutions,  and 
exertions  of  man  may  fail :  Nevertheless,  "  the  founda- 
tion of  God  standeth  sure,  having  this  seal,  the  Lord 
knoweth  them  that  are  his,^^  The  divine  omniscience 
marks  every  believer ;  and,  like  the  seal  of  the  ancient 
architect  applied  to  the  foundation  of  an  edifice,  de- 
signates its  object  to  the  use  to  which  it  is  predestina- 
ted. "  The  only  wise  God  is  able  to  keep  from  falling, 
and  to  present  us  faultless  before  the  presence  of  his 
glory." 

Death,  it  is  true,  stands  in  our  way  to  the  city  of  rest. 
He  is  an  enemy  to  fallen  men.  He  is  "  the  king  of  ter- 
rors," who  sends  before  him  diseases  of  endless  variety 
to  subdue  the  body,  and  pains  and  forebodings  full 
of  horror  to  subdue  the  mind ;  w  ho  is  followed  with  the 
winding-sheet  and  the  coffin,  with  the  mattock  and  the 
spade,  and  with  the  dark  and  lonesome  grave;  who 
rudely  seizes  upon  his  victim,  shakes  the  animated  frame 
until  every  organ  of  life  is  destroyed,  and  every  chord 
is  ruptured,  tramples  the  ghastly  corpse  in  the  dust,  and 
expels  the  spirit  from  the  abodes  of  men.     And  whi* 


396  THE  STABILITY  AND  PERFECTION 

ther,  O  whither  is  that  spirit  gone  ?  It  is  gone  to  the  righ- 
teous judgment  of  God.  It  is  appointed  unto  men  once 
to  die;  but  after  this  the  judgment. 

Death  is,  however,  the  last  enemy  with  which  the 
saints  contend :  and,  even  he  is  already  a  vanquished 
foe.  He  shall  not  only  be  certainly  overcome  by  every 
believer,  but  he  is  already  overcome  by  the  believer's 
Lord,  who  hath  abolished  deaths  and  hath  brought  life  and 
immortality  to  light  through  the  gospel  The  righteous, 
therefore,  hath  hope  in  his  death:  forasmuch  as  Christ  by 
death  destroyed  him  thai  had  the  power  of  deaths  that  is 
the  devil^  and  delivered  them  who  through  fear  of  death  ivere 
subject  to  bondage.  Having  already  described  the  import- 
ance and  stability  of  religion  in  the  living,  let  us  now  con- 
sider its  advantages  to  the  dying.  He,  who  supported  the 
pilgrim  in  the  wilderness,  will  also  carry  him  safely 
through  the  swellings  of  Jordan. 

The  use  of  religion  to  the  saints  at  their  death,  con- 
sists in  the  support  which  it  yields  upder  mortal  dis- 
ease,— the  comfort  which  it  affords  in  the  agonies  of  dis- 
solution— and  the  hope  which  it  inspires  of  enjoyments 
beyond  the  grave. 

The  power  of  godliness  is  called  into  action,  in  an 
eminent  degree,  when  disease  assumes  a  deadly  charac- 
ter. We  are,  it  is  true,  always  sure  that  death  will 
some  day  overtake  us :  but  this  general  conviction  does 
not  immediately  affect  us  with  apprehensions  that  the 
event  is  at  hand.  Disorders,  in  some  part  of  the  body,  are 
also  so  various  and  frequent,  that  the  hope  of  recovery 


OP  TRUE  RELIGION.  397 

is  not  easily  extinguished ;  and  the  saints,  while  labour- 
ing under  those  diseases  which  are  of  doubtful  charac- 
ter, are  not  uncommonly  agitated  with  alternate  hopes 
and  fears,  increased  or  diminished  as  they  may  be  af- 
fected by  the  business,  and  connexions,  the  duties  and 
expectations  of  the  present  life.  When,  however,  the 
character  of  their  malady  has  become  unequivocal^  and 
their  speedy  departure  from  the  world  certain,  the 
anxieties  of  dubiety  are  at  end ;  and  the  soul  usually  at- 
tains to  more  composure.  Whether  by  a  sudden  certain 
stroke,  or  by  the  total  debility  incident  to  long  protract- 
ed and  incurable  malady,  the  believer  is  admonished  of 
his  approach  to  the  great  rendezvous  of  the  sons  of 
men,  he  is  made  familiar  with  the  sentence,  "  Dust  thou 
art,  and  unto  dust  thou  shalt  return."  I  have  seen  a 
Christian,  who,  in  the  first  apprehension  of  danger  from 
the  disease  under  which  he  laboured,  was  gloomy  and 
despondent,  become,  so  soon  as  his  doom  appeared  in- 
evitable, serene  and  happy ;  and  giving  up  his  dearest 
and  dependent  relatives  to  the  protection  of  that  God  in 
whom  he  had  himself  trusted,  and  whom  he  now  long- 
ed to  see  in  the  upper  sanctuary ;  his  remaining  days 
were  devoted  to  holy  meditations  and  a  cheerful  hope. 
Religion  had  triumphed  over  the  two  principal  causes 
of  uneasiness  under  bodily  sickness — attachment  to  the 
things  of  this  world,  and  impatience  under  sufferings. 

Piety  never  appears  more  affecting  or  attractive  than 
it  does  in  the  dying  man,  who  is  supported  with  the 
hope  of  heaven,  if  God  in  his  providence  so  orders  the 


398  THE  STABILITY  AND  PERFECTION 

case  as  to  leave  his  judgment  uninjured  to  the  last.* 
Frequently  when  bodily  strength  is  rapidly  declining, 
there  is  a  display  of  extraordinary  mental  vivacity. 
There  is  more  patience  and  resignation,  there  is  more 
serenity  and  solemnity,  than  during  the  active  employ- 
ments of  healthful  years.  Nor  is  it  only  in  the  quiet 
and  placid  endowments  of  religion,  that  an  improvement 
has  taken  place.  We  often  find  in  the  hour  of  death,  a 
discovery  of  more  intellect,  and  more  ardour  than  at  any 
former  period.  Then  the  light  of  heaven  shines  on  the 
soul  with  greater  splendour,  and  the  dying  saint  reasons 
more  distinctly  from  the  principles  of  revealed  reli- 
gion— enjoys  a  more  unclouded  assurance  of  faith  in  the 
blood  of  the  everlasting  covenant — and  a  more  eager 
desire  to  enjoy  God  without  intermission.  May  we  not 
also  conclude,  from  the  manner  in  which  some  believers 
undergo  a  dissolution  of  the  earthly  tabernacle,  that  ce- 
lestial enjoyment  commences  before  the  attendants  have 
pronounced  the  change  from  life  to  death  completed  ? 
Behold  that  smile  of  heavenly  resignation  and  of  hea- 
venly hope,  blended  together  on  the  pallid  cheek.     The 


*  God  is  a  Sovereign.  He  inflicts  and  controls  diseases  at  plea- 
sure. By  sudden  death,  by  disorders  which  impair  the  powers  of 
intellect  or  of  speech,  and  by  those  alarming  epidemics  which  ex- 
pel visitants  from  the  bed-side,  he  may  call  his  redeemed  to  glory 
without  permitting  them  to  leave  behind  any  peculiar  dying  testi- 
mony to  the  value  of  religion,  for  the  instruction  and  comfort  of 
them  who  survive.  This  is  an  expression  of  displeasure  more 
against  the  living  than  the  dead.  It  indicates  unfavourably  to 
those  that  remain. 


OP  TRUE  RELIGION.  399 

impression  remains  after  the  spirit  has  taken  its  flight  to 
distant  abodes.  Perhaps  while  the  bands  of  hfe  are  unty- 
ing, and  the  soul  is  drawing  back  her  energies  from  or- 
gans which  she  is  no  longer  to  employ  as  instruments  of 
feeling  or  of  action,  the  Holy  Ghost  is  perfecting  the  work 
of  sanctification,  the  Redeemer  is  revealed  from  afar,  and 
the  angels  are  in  waiting  to  accompany  into  his  presence 
within  the  city  of  God,  the  disembodied  spirit.  Now  the 
soul  is  gone,  having  left  the  earthly  house,  with  the  vital 
fire  scarcely  yet  extinguished.  Perhaps,  too,  that 
shriek,  uttered  in  the  midst  of  dying  agony,  by  another 
disciple,  whose  struggle  with  the  destroyer  has  been 
more  violent,  is  the  last  effort  of  the  body,  feeling  itself 
forsaken  by  its  immortal  occupant,  gone  to  return  no 
more  until  the  morning  of  the  general  resurrection. 
Gone  from  earth  with  him  who  is  able  to  present  us  fault- 
less before  the  presence  of  his  glory. 

Brethren,  it  is  the  hope  of  happiness  and  glory  at 
death,  that  animates  our  exertions  on  this  side  the 
gloomy  valley  which  we  are  hourly  approaching.  Let 
us  inquire  w4iether  there  is  a  prospect  of  enjoying  the 
heavenly  felicity  immediately  after  our  departure  from 
the  world,  or  whether  we  are,  according  to  the  opinion 
of  some  professed  Christians,  either  to  sleep  in  a  state 
of  total  insensibility,  or  to  spend  ages  succeeding  ages, 
in  some  intermediate  place,  after  having  been  removed 
from  this  world,  before  we  shall  be  admitted  to  the  pre- 
sence of  his  glory,  in  whom  we  have  believed.  I  am 
aware  of  what  is  already  your  hope,  what  has  been  at 
all  times  the  hope  of  the  saints  in  respect  to  this  inqui- 
ry.    I  know  you  expect,  so  soon  as  you  are  absent  from 


400  THE  STABILITY  AND  PERFECTION 

the  body,  to  be  present  with  the  Lord ;  but  it  will  be  no 
injury  to  your  peace  to  examine  the  foundation  of  that 
hope,  and  to  assure  yourselves,  from  the  revelation  of 
God,  that  you  have  a  warrant  for  your  holy  expectation. 
Some  men,  as  if  they  were  themselves  anxious  to  remain 
as  long  a  time  as  possible  at  a  distance  from  heaven,  and 
as  if  they  were  fearful,  that  the  saints  should  be  too  eager 
in  their  desire  to  be  with  Christ  in  his  glory,  have  labour- 
ed to  unsettle  our  faith  in  the  doctrine  of  an  immediate  ad- 
mission into  the  faultless  condition  of  glorified  spirits  be- 
fore the  throne  of  the  Lamb.  Their  objections,  indeed,  can- 
not be  of  great  weight  in  the  Christian  balance,  opposed 
as  they  are  by  the  word  of  the  living  God :  but  it  may 
be  useful,  notwithstanding,  to  lay  before  you,  in  a  few 
succinct  remarks,  the  reason  of  the  hopes  that  we  in- 
dulge, both  as  it  regards  the  soul's  immortality,  and  its 
immediate  admission,  at  the  death  of  the  body,  into  the 
presence  of  God. 

1.  The  human  soul  does  not  die.  It  is  immortal,  and 
remains  in  a  state  of  separation  from  the  body,  during 
the  whole  intermediate  time  between  death  and  the 
ofeneral  resurrection. 

I  give  the  proof  in  six  distinct  references  to  the  testi- 
timony  of  divine  revelation. 

First,  There  is  an  essential  difference  between  mind 
and  matter:  and  the  Scriptures  assert,  positively,  the 
immortality  of  the  one,  and  the  mortality  of  the  other. 
Matt.  x.  28.  And  fear  not  them  which  kill  the  body,  bud 
are  not  able  to  kill  the  soul     These  are  the  words  of  him 


©F  TRUE  RELIGION*  401 

who  made  us,  and  who  redeemed  us,  and  sanctifies  and 
saves  us.  He  knows  perfectly  the  constituent  parts 
which  he  himself  created.  He  cannot  be  suspected  of 
a  design  to  mislead  our  sentiments :  and  he  affirms,  not 
only  that  the  soul  is  distinct  from  the  body,  not  only 
that  it  does  not,  in  fact,  die  with  the  body ;  but  that  it  is 
impossible  to  kill  the  soul  by  any  created  power.  So 
surely,  therefore,  as  the  body  is  capable  of  death,  the 
soul  Is  immortal. 

Second,  The  Scriptures  declare  that  a  separation 
between  soul  and  body  takes  place  at  death ;  and  that 
the  body  descends  lifeless  to  the  tomb,  while  the  spirit 
ascends  to  a  different  place  to  meet  its  God.  Eccles. 
xii.  7.  Then  shall  the  dust  return  to  earth  as  it  was;  and 
the  spirit  shall  return  to  God  who  gave  it.  Compare  this 
text.  Chap.  ill.  21.  Who  knoweth  the  spirit  of  man  that 
goeth  upward?  The  time  to  which  both  these  expres- 
sions refer,  is  one ;  the  time  when  "  one  dieth ;"  "  when 
man  goeth  to  his  long  home,  and  the  mourners  go  about 
the  streets."  At  that  time,  the  body,  made  of  the  dust 
of  the  earth,  returns  to  its  kindred  element,  and  the  spi- 
rit, distinct  in  its  origin,  returns  to  him  from  whom 
it  immediately  proceeded  to  animate  its  body.  The 
soul,  of  course,  goeth  upward,  and  appears  in  the  con- 
sciousness of  its  existence  in  the  presence  of  Jehovah,  to 
give  an  account  for  the  deeds  done  in  the  body. 

Third,  The  Redeemer,  by  parable,  conveys  instruc- 
tion concerning  the  relation  which  our  conduct  in  life 
bears  to  our  condition  immediately  after  death,  and  w 
declares  the  immortality  of  the  soul 

52 


402  THE  STABILITY  AND  PERFECTION 

Luke  xvi.  22,  23.  And  it  came  to  pass^  that  the  beggar 
died^  and  was  carried  by  the  angels  into  Mrahani's  bosom : 
the  rich  man  also  died^  and  was  buried;  and  in  hell  he  lifted 
up  his  eyes^  being  in  torments.  The  only  use  which  I  will 
now  make  of  this  part  of  the  word  of  God,  (for  afterwards 
it  must  be  considered  for  another  purpose)  is  as  a  wit- 
ness against  those  who  maintain  that  soul  and  body  die 
together,  and  that  there  is  no  consciousness  upon  the 
part  of  man  from  the  time  of  death  until  the  general  re- 
surrection. The  parable  conveys  very  different  senti- 
ments. Lazarus  the  beggar,  is  carried  immediately  af- 
ter death  to  the  place  of  happiness,  Abraham''s  bosom. 
Whatever  may  have  been  done  with  his  body  by  survi  \ 
vors,  angels  conducted  his  spirit  to  their  own  happy  re- 
sidence. The  body  of  the  rich  man  was  buried  in  due 
style ;  but  into  hell  his  spirit  was  instantly  dismissed 
from  the  body ;  and  there,  he  was  "  in  torments."  Both 
the  beggar  and  the  man  of  wealth  died :  both  left  their 
bodies  in  the  dust :  both  retained  their  existence,  their 
consciousness,  their  feelings,  and  their  recollections  after 
their  departure  from  the  world :  and  all  this  was  the 
case,  immediately,  while  the  rich  man  could  say  with 
truth,  that  his  father's  house  still  stood,  and  that  his  five 
brethren  were  yet  on  the  earth,  from  which  he  had  been 
removed. 

Fourth,  The  specinien  of  reasoning  which  our  Sa- 
viour gives  for  the  imitation  of  his  followers,  settles  the 
question  of  the  soul's  immortality. 

Matt.  xxii.  32.  I  am  the  God  of  Abraham^  and  the  God 
of  Isaac^  and  the  God  of  Jacob — God  is  tiot  the  God  of 


OF  TRUE  RELIGION.  403 

the  dead^  hut  of  the  living.  This  argument  was  employ- 
ed by  infallible  wisdom  in  opposition  to  the  doctrine  of 
the  Saddiicees^  and  in  support  of  the  doctrine  of  a  future 
state,  and  the  resurrection,  which  that  sect  denied.  In- 
deed, the  fundamental  principle  of  the  Sadducees  was, 
that  there  is  no  spirit  distinct  from  matter,  and  that, 
of  course,  the  death  of  the  body  is  the  destruction  of  the 
living  principle  in  man.  The  declaration  of  our  Lord 
is  aimed  directly  at  this  heresy,  and  can  apply  only  con- 
sequentially to  the  doctrine  of  a  reunion  of  the  soul  and 
body.  "  God  is  not  the  God  of  the  dead,  but  of  the 
living :"  therefore  as  God  is  the  God  of  all  the  patri- 
archs, and  all  the  departed  saints,  although  as  to  us 
they  are  dead,  and  we  have  no  fellowship  with  them, 
they  are  all  still  living  in  the  enjoyment  of  God,  and 
their  souls  are  of  course  immortal.* 

*  It  is  notorious,  not  only  from  Josephus,  and  other  Jewish  wri- 
ters, but  from  what  is  said,  Acts  xxiii.  8.  that  the  Sadducees  de- 
nied the  existence  of  angels  and  all  separate  spirits.  The  words  in 
Luke  XX.  3<S.  For  all  live  unto  him,  make  it  still  more  evident,  that 
our  Lord  considered  this  as  all  that  was  incumbent  on  one,  who 
would  confute  the  Sadducees,  to  prove,  namely,  that  the  soul  con- 
tinued to  live  after  the  person's  natural  death.  If  we  should  over- 
hear one  man  say  to  another,  "  I  wish  to  have  you  in  my  service, 
and  to  be  your  master,  as  I  am  your  father's  master,"  should  we  not 
conclude  that  the  person  spoken  of  is  alive,  and  his  servant  at  this 
moment  ?  What  seems  to  have  occasioned  the  many  unnatural 
turns  that  have  been  given  to  this  argument,  by  later  commenta- 
tors, is  solely  the  misunderstanding  of  the  word  csy^ts-ots-/^,  through 
not  attending  to  the  latitude  of  signification  wherein  it  was  often 
used  in  the  days  of  the  Apostles. 

I  have  selected  these  remarks  from  an  excellent  and  learned  nofi 
upon  this  text,  in  Campbell  on  the  Gospels. 


404  THE  STABILITY  AND  PERFECTION 

Fifth,  The  promise  of  our  Redeemer  to  the  penitent 
criminal,  who  was  crucified  at  his  side,  is  evidence  of  the 
soul's  immortahtj.  Luke  xxii.  43.  And  Jesus  said  unto 
him,  To-day  shalt  thou  be  with  me  in  Paradise,  This 
promise  secured  the  salvation  of  him  to  whom  it  was 
addressed.  No  time  intervened  from  his  death  until  he 
entered  upon  the  scene  of  his  enjoyment.  To-day,  said 
the  Saviour^  thou  shalt  be  with  me.  Was  he  then  anni- 
hilated ?  was  the  principle  of  hfe  extinct  with  his  bodily 
vitality  }  or  did  he  not  rather  retain  his  life  and  his  con- 
sciousness while  he  accompanied  the  Son  of  man  to  the 
Paradise  of  God  } 

Sixth.  The  hopes  of  inspired  men  are  an  infallible 
guide  to  our  hopes.  They  rested  not  upon  a  peradven- 
ture,  like  the  visions  of  false  philosophy,  but  upon  the 
word  of  the  living  God.  These  hopes  did  not  contem- 
plate the  destruction  of  their  spirits  by  death,  or  their 
descent  to  the  grave,  to  arise  no  more  until  ages  after 
ages  had  rolled  over  their  inanimate  souls.  They  look- 
ed at  death  only  as  a  valley  through  which  they  were 
to  pass  to  immediate  glory  and  immortality.  The 
Apostle  Paul  will  serve  as  an  example.  2  Cor.  v.  1. 
For  we  know  that,  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God,  an  house  not 
made  with  hands,  eternal  in  the  heavens. 

Thus  have  we  ample  evidence,  that  the  dissolution  of 
our  earthly  tabernacle  does  not  terminate  our  existence. 
We  shall  outlive  the  body;  for  we  pass  through  the 
gates  of  death  to  the  celestial  edifice  where  we  shall 
abide  for  ever. 


OF  TRUE  RELIGION.  405 

You  perceive,  brethren,  that,  In  this  argument,  I  have 
confined  myself  to  the  Scriptures  for  proof  satisfactory 
to  the  enhghtened  mind.  If  I  have  avoided  the  contro- 
versial ground,  which  vain  philosophy  prefers,  it  is  not 
because  I  feared  to  meet  a  host  too  powerful  in  combat. 
If  I  do  not  rest  the  proof  of  my  doctrine  upon  the  deci- 
sions of  human  reason,  I  am  not  unwilling  to  meet  and 
to  expose,  when  it  is  requisite,  the  objections  of  the  Mate- 
rialist, who  treads  in  the  steps  of  the  Sadducees,  in  de- 
fying the  existence  of  spirits.  But  we  must,  at  pre- 
sent, leave  the  disciples  of  that  school  to  go  on  in  their 
attempts  to  make  matter  conscious  of  its  own  existence ; 
to  render  it  an  intelligent  and  sensible  being,  capable  of 
feeling,  of  reasoning,  and  of  voluntary  action :  we  must 
leave  them  to  confound  the  distinction  between  body 
and  mind,  in  their  own  visionary  schemes  of  reform,  and 
turn  your  attention  to  another  doctrine,  equally  unscrip- 
tural,  and  alike  opposed  to  the  hope  of  the  saints — that 
which  represents  the  soul  as  excluded  from  heavenly 
felicity  until  the  resurrection.  We  must  illustrate  and 
defend  the  sacred  truth,  that, 

2.  "  At  their  death,  the  souls  of  believers  are  made 
perfect  in  hohness,  and  do  immediately  pass  into  glory." 
There  is  no  doubt  that  God  is  able  to  present  his  saints 
faultless  before  the  presence  of  his  glory^  immediately  on 
their  departure  from  the  world ;  and,  of  course,  our  on- 
ly inquiry  is,  has  he  said  that  it  shall  be  done  ?  The  fol- 
lowing passages  of  Scripture  will  show  that  our  faith 
rests  upon  sufficient  testimony. 


406  THE  STABILITY  AND  PERFECTION 

First,  Phil.  i.  21.  For  to  me  to  live  is  Christy  and  to  die 
is  gain.     This  inspired  writer  cannot  be  charged  with 
miscalculation  with  respect   to    futurity.     His  religion 
was  sincere,  and  of  his  salvation  he  was  long  assured. 
He  lived  by  the  faith  of  the  Son  of  God ;  and  enjoyed 
in  the  knowledge  of  Christ,  a  degree  of  felicity,  com- 
pared with  which,  he  esteemed  all  other  enjoyments  as 
loss ;  but  he  affirms  that  death  would  be  to  him  a  gain. 
He  declares,  verse  23.    He  had  a  desire  to  depart.    Most 
assuredly,   therefore,  the  place  into  which  he  expected 
to  go,  must  be  a  place  of  great  happi  ^ess.     What  that 
place  is,  he  leaves  the  pious  to  find  out,  from  the  com- 
pany which  is  to  be  enjoyed,  and  from  its  superior  ex- 
cellency— having  a   desire  to   depart^  and  to  be  with 
Christ,  which  is  far  better.     Now  it  is  obvious,  that  the 
advantao-e  of  death  consists  in  the  soul's  immediate  ad- 
mission  to  the  place  in  which  the  Lord  our  Redeemer 
dwells,  and  of  which,  he  says  himself  in  his  intercession, 
Father,  I  will  that  they  also  ivhom  thou  hast  given  me,  be 
WITH  ME  WHERE  I  AM ;  that  they  may  behold  my  glory.  Of 
It,  he  said  too,  I  go  to  prepare  a  place  for  you;  and  if  I 
go  to  prepare  a  place  for  you,  I  ivill  come  again  and  receive 
you  unto  myself;  that  where  1  am  there  ye  may  be  also. 
Is  it  necessary  to  tell  to  any  Christian  that  this  place  is 
heaven.'^  Or  may  we  not  apply  to  all  the  saints  the 
words  of  our  Saviour,  "  Whither  I  go,  ye  know,  and 
the  way  ye  know :"  whatever  ignorance  of  that  place 
may  have  been  plead  by  Thomas,  before  Christ's  depart- 
ure, none  can  be  ascribed  to  the  Apostle  Paul  after  his 
own  descent  from  that  very  place  where  he  saw  his 


QF  TRUE  RELIGION.  407 

glorified  Lord.  Is  it  conceivable  then,  that,  after  having 
said,  "  for  me  to  live  is  Christ,"  he  would  have  added 
"  to  die  is  gain,"  had  he  not  expected  to  pass  through 
death  forthwith  into  the  presence  of  his  Redeemer  in 
glorj  ?  If  you  have  any  doubt  of  the  Apostle's  meaning, 
read  another  of  his  declarations  in  the  name  of  the 
saints. 

Second.  2  Cor.  v.  8.  We  are  confident^  I  say^  and  will- 
ing rather  to  be  absent  from  the  body.,  and  to  be  j^resent 
with  the  Lord.  These  are  the  words  of  a  man  of  sense, 
and  a  man  of  piety.  He  had  no  idea  of  an  intermediate 
place,  neither  earth  nor  heaven,  where,  after  having 
lost  his  body,  he  should  also,  for  thousands  of  years, 
lose  the  company  of  his  Lord.  He  was  willing  for  no 
such  exchano^e :  but  he  was  wilKno*  to  be  absent  from 
the  body  in  order  to  be  present  with  the  Lord.  For 
this  inclination  he  had  given,  in  the  first  verse,  a  very 
satisfactory  reason :  we  know,  said  he,  whatever  others 
may  dream  of  different  places,  that  if  our  earthly  house  of 
this  tabernacle  were  dissolved,  we  have  a  building  of  God, 
an  house  not  made  ivith  hands  eternal  in  the  heavens. 
Yes,  in  the  heavens.  There,  he  desired^  and  he  hoped 
to  enter. 

Third.  The  promise  of  our  Saviour  to  the  thief  on 
the  cross,  already  quoted  for  another  purpose ;  and,  in- 
deed, all  the  passages,  referred  to  in  support  of  the 
soul's  immortality,  furnish  an  evidence  of  the  immediate 
admission  of  the  departed  spirits  of  believers  into  those 
mansions  in  their  Father's  house  which  the  Redeemer 
hath  prepared  for  them.     Luke  xxiii.  43.   To-day  shalt 


408  THE  STABILITY  AND  PERFECTION 

thou  be  with  me  in  Paradise,  This  promise  indicates 
mercy  to  the  penitent.  It  is  an  answer  to  the  prayer, 
"  Lord,  remember  me  when  thou  comest  into  thy  king- 
dom." Whither  the  Redeemer  of  course  was  himself 
to  go,  thither  this  convert  was  to  accompany  him,  and 
that  instantly  upon  leaving  the  body.  Many  learned  cri- 
tics, well  skilled  in  heathen  mythology,  better,  perhaps, 
than  in  the  Christian  theology,  might  still  use  with 
great  propriety  the  words  of  Thomas,  "  we  know  not, 
Lord,  whither  thou  goest :"  for  they  deny  that  the  soul 
of  Jesus  departed  into  heaven,  although  he  so  frequently 
informed  his  disciples  that  he  was  going  to  their  Fa- 
ther's house.  In  vain  an  attempt  has  been  made,  by  re- 
ferring to  the  opinions  of  the  heathen,  and  to  the  popu- 
lar errors  of  ignorant  Jews,  to  identify  the  doctrine  of 
Christ,  relative  to  a  future  state,  with  the  Elysian  Fields 
of  the  ancient  poets.  The  Scriptures  teach  us  where 
to  look  for  the  Paradise  of  God.  There  the  Apostle 
Paul  had  visions  and  revelations  of  the  Lord,  when  he 
was  caught  up  to  the  third  heaven;  for  he  gives  to  the 
same  place  the  name  also  of  Paradise.  2  Cor.  xii.  4.  Our 
Lord  himself  clearly  explains,  what  he  intended  by  Para- 
dise, in  the  Revelation  given  to  John  the  Divine.  Rev.  ii. 
7.  To  him  that  overcometh  will  I  give  to  eat  of  the  tree  of 
life,,  which  is  in  the  midst  of  the  Paradise  of  God.  Hea- 
ven is  the  reward  of  the  Christian  conqueror.  It  is  the 
promise  which  the  Redeemer  proposes  and  fulfils.  It  is 
that  place  of  purity,  of  rest,  and  of  enjoyment,  of  which 
the  garden  of  Eden  was  a  remarkable  type.  And  there 
stands,  on  either  side  of  "  the  river  of  water  of  life,  pro- 
ceeding out  of  the  throne  of  God  and  of  the  Lamb,"  the 
true  TREE  OF  LIFE,  yielding  its  fruit,  and  bearing  leaves 


M. 


OP  TRUE  RELIGION.  409 

for  the  healing  of  the  nations.  Into  this  Paradise*  the 
Redeemer  admits  his  redeemed  sons  and  daugliters: 
there  he  now  dwells,  and  ever  shall  continue  to  dwell : 
thither  he  entered,  on  the  day  of  his  death,  taking  the 
penitent  thief  along  with  him  into  his  kingdom. 

Fourth,  The  parable  of  Lazarus  and  the  rich  man 
excludes  the  doctrine  of  an  mte7"mediate  place  (or  depart- 
ed spirits,  between  earth  and  heaven,  or  hell.  The 
rich  man,  immediately  after  death,  Luke  xvi.  23.  in  hdl 
lifted  up  his  eyes^  being  in  torrtients^  and  said,  24.  /  am 
tormented  in  this  flame.  Here  was  punishment,  and  of 
course,  a  previous  judgment:  the  soul  must,  therefore, 
after  death,  according  to  the  Scriptures,  have  appeared 
before  the  judgment-seat  of  Christ  to  receive  according 
to  the  deeds  done  in  the  body.f 

*  Uct^cthia-o^,  Paradise,  is  from  the  Hebrew  iI3n*i3  and  signifies  a 
^'  garden  enclosed."  It  is  used  in  the  Septuagint  for  the  garden  of 
Eden.  Considering  the  evident  allusion  to  this  garden,  wherever 
the  word  occurs  in  Scripture,  it  is  astonishing  that  Christian  com- 
fnentators  should  prefer  taking  their  ideas  respecting  it,  rather 
from  the  Pagan  Elysium,  than  from  that  distinguished  type  of  the. 
heavenl}'^  beatitude. 

t  'aS"*}^,  or  AlS'iKi  as  the  word  is  spelt  in  Homer  and  Hesiod,  sig 
tiifies  invisible,  from  «  neg.  i^etv  to  see.  It  is  a  general  term  for 
the  place  of  departed  spirits:  as  if  we  should  say,  such  a  one  is 
gone  to  the  invisible  world:  he  is  dead:  he  is  gone  to  the  world  of 
spirits.  This  expression  leaves  it  undecided  whether  the  soul  is 
gone  to  heaven  or  hell:  but,  if  this  indefinite  term  be  connected 
with  other  terms,  which  limit  the  sense  to  the  place  of  future 
punishment,  then  hell  is  of  course  pointed  out.  Dives  was  sent  to 
'echi,  certifies,  that  he  is  gone  to  the  world  of  spirits — the  invisible- 
world:   but,  when  it  is  added  being  in  torments,  we  know  that  he 

53 


4U 


410  THE  STABILITY  AND  PERFECTION 

The  Beggar^  also,  immediately  after  death,  is  carried 
by  angels  to  Abraham's  bosom:  And  of  course,  if  the 
Father  of  the  faithful  be  in  heaven,  all  his  children  en- 
ter the  same  place  upon  their  departure  from  the  earth. 
But  if  Abraham  be  not  yet  admitted  to  the  place  of  hap- 
piness, he  has  been  exceedingly  mistaken,  for  he  looked 
for  a  city  which  hath  foundations,  whose  builder  and 
maker  is  God :  His  faith  has  not  been,  "  the  sub- 
stance of  things  hoped  for,  and  the  evidence  of  things 
not  seen."  The  Apostle  Paul,  too,  must  have  misunder- 
stood the  nature  of  the  case,  for  he  describes  the  patri- 
archs as  expecting  and  receiving  heaven*  Heb.  xi.  16. 
They  desire  a  better  country^  that  is,  an  heavenly:  where- 
fore God  is  not  ashamed  to  be  called  their  God ;  for  he 
hath  prepared  for  them  a  city.  Surely,  the  city  which 
he  hath  prepared,  is  the  one  they  desired  to  see — the 
heavenly  Jerusalem.  This  is  the  promise  of  the  cove- 
nant, even  the  heavenly  inheritance;  and  although 
Abraham  and  the  other  patriarchs  did  not  live  on  earth 
to  receive  the  promise  of  Chrisfs  advent  in  the  ilesh,  they 
were  persuaded  of  its  truth,  and  died  in  the  faith  of  its 
accomplishment.  They  are,  therefore,  members  of  the 
general  assembly,  whose  names  are  written  in  heaveo, 

is  in  the  place  of  miser])  beyond  the  grave ;  and  is  punished  for  his 
sins  in  hell  fire.  The  Greek  word,  Teenot.,  immediately  denotes 
this  place :  'Ahi<;  denotes  it  only  in  certain  connexions.  This  is  all 
the  difference.  Hell  is  the  place,  in  which  damned  spirits  suffer 
punishment  for  their  sins,  according  to  the  righteous  judgment  of 
God.  It  is  no  purgatory;  and  there  is  no  escape  from  its  burning 
torments.  The  rich  man  in  the  parable,  found  himself  in  that  place, 
after  death.  He  was  judged:  he  was  punished  for  his  sins:  he  was 
in  torments :  he  was  without  remedy. 


¥^>* 


OP  TRUE  RELIGION.  411 

It  was  in  the  faith  of  such  enjoyment  after  death,  that 
the  Old  Testament  saints  served  their  heavenly  Father, 
and  sang  his  praises.  Thou  shalt  guide  me  with  thy 
counsel^  and  afterwards  receive  me  to  glory.  It  was  in  the 
hope  of  admission,  immediately  into  heaven,  they 
breathed  their  last,  and  surrendered  their  spirits  to 
God.  Psalm  xxxi.  5.  Into  thine  hand  I  commit  my  spi- 
rit: thou  hast  redeemed  me^  O  Lord  God  of  truth. 

Fifth.  I  conclude  my  argument  with  facts.  When 
the  Scriptures  assure  us  that  certain  persons  are  de- 
parted from  this  life  to  suffer  punishment  in  the  world 
to  come,  they  of  course  assure  us,  that  immediately  af- 
ter death,  the  soul  is  judged,  and  sentenced  for  the  sins 
committed  in  the  body,  to  the  place  of  perdition,  which 
we  call  hell:  We  are  accordingly  certain,  that  there  is 
no  receptacle  for  the  departed  sinner,  different  from 
that  pit  of  perdition.  When,  too,  the  Scriptures  repre- 
sent any  who  have  departed  from  this  world  as  ad- 
mitted into  everlasting  happiness,  we  know  that  they 
are  in  heaven ;  because  heaven  is  nothing  else  than  the 
place  in  which  God  and  Christ  dwell  in  glory;  and  in 
which  the  saints  are  rewarded  according  to  their  works, 
through  the  grace  of  God.  Now  it  is  a  fact,  that  cer- 
tain persons  do  enjoy  that  happiness:  and  we  know, 
certainly,  that  some  suffer  punishment  in  hell. 

Judas  Iscariot  is  ''gone  to  his  own  place^^  to  suffer  for 
his  transgression ;  and  that  place  was  specified  by  the 
spirit  of  prophecy.  When  he  is  judged.,  let  him  be  con" 
demned—as  he  loved  cursing,  so  let  it  come  unto  him;  as  ht 


412  THE  STABILITY  AND  PERFECTION 

delighted  not  in  blessings  so  let  it  be  far  from  him.  Pour 
out  thine  indignation  upon  them,  and  let  thy  ivrathful  anger 
take  hold  of  them.  Let  their  habitation  be  desolate.  Let 
death  seize  upon  them,  and  let  them  go  down  quick  into 
hell.*  Judas  is  gone  to  his  own  place:  he  is  dead, 
judged,  condemned,  and  cursed,  with  wrath  to  the  utter- 
most :  and  what  is  that  place  ?  if  this  description  suits 
any  other  place  than  the  place  of  future  punishment, 
then  words  have  no  meaning.  Observe,  that  it  is  not 
upon  the  meaning  of  any  one  word,  that  I  rest  the  ar- 
gument; it  is  upon  the  description  of  the  place  from 
several  Scripture  passages ;  it  is  from  the  account  given 
of  the  condition  of  the  traitor,  that  I  assert  the  fact,  the 
soul  of  that  man  is  now  in  hell.  All  the  wicked  shall  be 
turned  into  hell.   Psalm  ix.  17. 

Contrast  his  case  with  that  of  Stephen,  one  of  the 
first  deacons,  and  you  will  be  ready  to  say,  ^'  Blessed 
are  the  dead  who  die  in  the  Lord."  We  may  assert  as 
a  fact,  what  Stephen  expressed  as  a  prayer  under  im- 
mediate inspiration.  But  he,  being  full  of  the  Holy 
Ghost„  looked  steadfastly  into  heaven,  and  saw  the  glory  of 
God,  and  Jesus  standing  on  the  right-hand  of  God,  andsaid^ 
I  see  the  heavens  opened,  and  the  Son  of  man  standing  on 
the  right-hand  of  God — and  they  stoned  Stephen,  calling 
upon  God,  and  saying.  Lord  Jesus,  receive  my  spirit. "f 
This  prayer  is  the  same  with  that  employed  by  the 
saints  of  old.     Psalm  xxxi.  5.    Into  thine  hand  I  commit 

*  Acts  i.  20.    Psalm  cix.  6 — 17.  and  Ixix.  24.  and  Iv.  15 
t  Acts  vii.  59. 


OP  TRUE  RELIGION.  4i:i 

my  spirit:  for  thou  hast  redeemed  me.  Indeed,  the  same 
words  were  used  by  our  Lord  himself  on  the  cross, 
when  he  dismissed  his  own  soul  to  the  Paradise  oi 
God.    These  several  cases  mutually  illustrate  each  other. 

Behold  then,  my  brethren,  the  first  martyr  to  the  re- 
surrection of  the  Son  of  man,  suffering  a  cruel  death  for 
the  testimony  which  he  held.  His  eyes  are  directed, 
not  to  a  prison  in  the  bowels  of  the  earth,  where  some 
men,  as  if  reluctant  to  think  of  heaven,  expect  to  go  at 
their  own  death ;  not  to  Purgatory,  or  an  earthly  or 
a  sensual  paradise;  not  to  the  Elysium  of  heathen  ro- 
mance ;  not  to  some  probationary  intermediate  place,  in 
which  he  was  to  dwell  in  separation  from  his  God  through 
revolving  ages :  no,  Stephen  "  looked  up  steadfastly  into 
heaven,"  expecting  to  be  present  with  the  Lord  instant- 
ly when  absent  from  the  body;  and  in  the  full  assur- 
ance of  hope,  he  said,  "  Lord  Jesus,  receive  my  spirit" — 
and  he  fell  asleep.  His  body  is  long  since  mouldered 
into  dust;  but  there,  his  immortal  spirit  dwells  on  high 
in  the  company  of  the  Son  of  man  in  heaven. 

The  Revelation,  made  by  the  Apostle  John,  while  he 
spent  his  solitary  days  upon  a  desert  island,  introduced 
him  to  a  more  familiar  acquaintance  with  the  celestial 
reficions  than  falls  to  the  lot  of  other  men  on  the  earth. 
Heaven  did  not  appear  to  him  as  an  empty  place,  in 
which  the  glorified  Redeemer  displayed  his  majesty  and 
beauty,  without  any  of  his  redeemed  sons  and  daughters 
being  present  with  him  to  behold  his  glory.  It  did  not 
occur  to  that  venerable  divine,  neither  was  it  shown  to 
him  by  the  visions  of  God,  that  the  spirits  of  just  men 
separated  from  the  body,  from  sin,  and  from  all  infirmi- 


414  THE  STABILITY  AND  PERFECTION 

ty,  purchased  as  thej  are  by  the  precious  blood  of 
Christ,  in  order  to  enjoy  the  kingdom  of  heaven,  should 
have  been  limited  to  privileges  inferior  to  those  of  the 
angels,  and  be  excluded  from  a  sight  of  heaven  where 
their  covenant-head  rules  with  boundless  power.  Upon 
the  very  contrary,  he  repeatedly  beholds  the  souls  of 
departed  saints  in  heaven ;  in  the  high  fellowship  of  an- 
gels; in  the  immediate  presence  of  God,  in  the  fruition 
of  undescribable  felicity ;  and  very  near  to  their  Lord, 
who  combines  the  sensibilities  of  an  immortal  man,  with 
the  official  dignity  to  which  .he  is  exalted — who  is  at 
once  their  God  and  their  brother.  Repeatedly  he  sees 
them  before  the  throne :  repeatedly  he  hears  their  song; 
repeatedly  he  witnesses  their  happiness.  He  is  given 
to  understand,  that  they  feel  an  interest  in  the  condition 
of  their  brethren  in  this  world ;  that  they  pray  for  ven- 
geance upon  the  enemies  of  righteousness ;  that  while 
they  are  themselves  clothed  with  white  robes,  and 
palms  in  their  hands,  they  rejoice  in  the  progress  of  re- 
ligion among  the  inhabitants  of  this  world,  mider  the 
administration  of  Messiah  their  Prince, 

Not  only  are  Enoch,  and  Elijah  who  ascended  up  into 
heaven  in  a  whirlwind,  and  those  saints  which  arose 
from  the  grave,  at  the  same  time  with  Christ  himself, 
soul  and  body,  already  in  the  New  Jerusalem,  the  holy 
city ;  but  lo  !  a  ^reat  multitude^  which  no  man  could  num- 
ber^ of  all  7iations,  and  kindreds^  and  people,  and  tongues, 
stood  before  the  throne  and  before  the  Lamb.  And  he  that 
sitteth  on  the  throne^  shall  dwell  among  them.  They  shall 
hunger  no  more,  neither  thirst  ant/  more,  neither  shall  the 
sun  light  on  them,  nor  any  heat.  For  the  Lamb,  which  is 
in  the  midst  of  the  throne,  shall  feed  them,  and  shall  lead..,. 


OF  TRUE  RELIGION.  415 

ihem  unto  living  fountains  of  waters;  and  God  shall  wip6 
away  all  tears  from  their  eyes.     But  I  must  stop. 

Here,  brethren,  I  rest  the  cause  for  which  I  have 
been  pleading :  and  I  trust  that  your  hope  of  heaven,  im- 
mediately upon  the  dissolution  of  your  tents  of  clay, 
shall  stand  secure  upon  the  foundation  of  God.  Alrea- 
dy I  have  been  imperceptibly  led  by  the  discussion  to 
ground  which  more  properly  belongs  to  the  last  head 
of  my  discourse.     1  lay  it  now  before  you. 

III.  All  the  saints  shall  be  introduced  to  their  God 
in  heaven,  in  a  glorious  state,  holy  and  without  blem- 
ish. They  shall  be  presented  '''•  faultless  before  the 
presence  of  his  glory  with  exceeding  joy." 

Arranging  our  ideas  of  the  heavenly  fehcity  under 
the  expressions  of  the  text,  it  is  necessary  for  us  to  turn 
your  attention  to  the  placc^  the  character^  and  the  enjoy-^ 
ment  of  the  saints  through  eternity. 

1.  The  place,  in  which  the  saints  find  final  repose,  h 

HEAVEN. 

It  is  very  evident  that  the  earth  never  w^as  intended 
by  the  Creator  for  the  permanent  residence  of  man. 
Under  no  conceivable  economy  could  it  afford  a  place 
of  everlasting  habitation,  much  less  could  it  yield  ade- 
quate support  to  all  the  generations  of  the  sons  of  Adam. 
If  all  who  had  ever  lived  in  the  world  were  alive  at  the 
present  moment,  seeking  rest  and  nourishment,  they 
would  seek  in  vain:  And  upon  the  supposition  that  the 
first  man  had  stood  his  probation,  and  had  abtained  his 


416  THE  STABILITY  AND  PERFECTION 

reward — confirmation  in  innocence,  both  for  himself  and 
all  his  posterity,  neither  the  bowers  of  Eden,*  nor  the 
boundaries  of  the  world,  would  have  been  sufficient  to 
furnish  for  them  either  food  or  dwelHng-place.  It  must 
therefore  have  been  intended  in  the  creation  Bf  man, 
that  whether  mortal  or  immortal,  he  must  change  his 
residence.  Creative  power,  exerted  in  boundless  space, 
is  sufficient  to  assure  to  us,  that  a  suitable  abode 
would  not  in  any  case  be  wanting. 

We  are  not  left,  however,  to  inference  upon  a  sub- 
ject of-  so  much  importance.  He  who  brought  to  light 
life  and  immortality,  has  revealed  to  the  faith  of  redeem- 
ed men  an  ample  inheritance,  incorruptible,  undefiledy 
and  that  fadeth  not  away.  Unprofitable  speculation, 
about  the  part  of  space  which  is  named  heaven^  is 
neither  cherished  nor  gratified ;  but  we  have  abundant 
information  to  cheer  our  hopes,  and  encourage  our  ex- 
ertions. The  wisdom  and  the  might  displayed  in  the 
arrangements  of  the  terraqueous  globe,  as  to  its  own 
several  parts,  and  its  relation  to  other  parts  of  the  vi- 
sible system,  give  reason  to  believe  that  the  place  of 
final  rest  will  abundantly  accommodate  its  numerous 
occupants.  The  beauty  and  the  grandeur  appertaining 
to  the  works  of  nature,  and  which  are  already  ex- 
hibited to  observation  in  a  world  constructed  for  subor- 
ordinate  and  temporary  use,  leave  no  ground  to  doubt, 
of  the  transcendent  glory  of  those  holy  regions  which 
are  brought  into  existence  for  the  highest  possible  pur- 
pose, and  for  duration  without  end.     Whatever  may  be 

*  The  Garden  of  Eden,  or  the  Paradise,  as  it  is  rendered  in 
the  Greek,  by  the  Seventy,  Gen.  ii.  8.  was  itself  a  symbol  of  Hea- 
ven— a  seal  of  the  first  covenant — the  covenant  oi  works. 


'P/ 


^  OF  TRUE  RELIGION.  417 

the  distance  of  the  heavens  from  the  earth,  whatever 
may  be  the  direction  in  which  these  mansions  of  God 
He  from  the  present  abode  of  mortals,  we  know  there 
is  a  place  in  the  universe  more  excellent  than  all  others, 
in  which  Jehovah  hath  prepared  his  throne ;  where  the 
Son  of  God  now  dwells  with  his  glorified  humanity ; 
where  the  angels  of  light,  and  the  spirits  of  just  men 
made  perfect,  already  reside ;  and  to  which,  brethren, 
your  hopes  piously  and  warrantably  aspire.  That  place 
is  heaven.  A  thousand  holy  ideas  rush  upon  the  mind 
at  the  sound  of  its  name;  ten  thousand  unanswered 
questions  suggest  themselves  respecting  it;  for  we  know 
but  in  part,  and  we  jjrophesy  in  part:  but  ivhen  that 
which  is  perfect  is  come^  then  that  ivhich  is  in  part  shall  be 
done  away, 

2.  The  character  of  the  saints  in  heaven  is  faultless. 
We  shall  never  fully  understand  the  extent  of  the  evil 
consequent  upon  the  transgression  of  the  first  covenant, 
until  we  are  completely  delivered  from  its  effects.  When 
we  enter  the  building  of  God  eternal  in  the  heavens, 
sin  and  sorrow  are  for  ever  done  away.  For  we  that 
are  in  this  tabernacle  do  groan,  being  burdened :  We 
walk  by  faith,  not  by  sight.  When,  however,  we  be° 
come  absent  from  the  body,  all  the  pains  and  the  per- 
plexities, all  the  labour  and  the  toil  of  this  state  are 
at  an  end.  Time,  too,  shall  be  redeemed  from  sleep, 
from  vain  amusement,  from  the  industry  necessary  to 
the  preservation  of  the  body,  and  from  sickness,  and 
indolence ;  and  that  time  devoted  to  the  intellectual  and 
moral  employments,  suited  to  a  glorified  state.  All  er- 
ror of  judgment,    all  uncertainty  of  recollection,    all 

54 


418  THE  *STABILITY  AND  PERFECTION 

i 

immorality  of  inclination,  all  impurity  of  thouglit,  and 
misapplication  of  affection,  shall  be  at  an  end.  We 
shall  see  as  we  are  seen,  we  shall  know  as  we  are 
known;  the  image  of  God  on  the  soul  is  complete. 
Personal  religion  is  perfect,  jind  there  shall  be  no 
more  deaths  7ieither  sorrow,  nor  crying,  7ieither  shall  there 
be  any  more  pam:  for  the  former  things  are  passed  away, 

3.  The  enjoyment  of  the  saints  in  heaven,  is  complete. 
They  enter  into  the  presence  of  his  glory  icith  exceeding  joy. 

Here  is  tke  rest  which  they  expected,  the  haven 
which  they  desired  to  see.  It  is  the  termination  of 
every  evil;  the  consummation  of  all  their  hopes;  the 
end  of  their  faith,  even  "  the  salvation  which  is  in  Christ 
Jesus  with  eternal  glory."  The  place  furnishes  ample 
enjoyment.  Their  own  state  prepares  them  for  enjoy- 
ment. The  constant  communications  made  to  them  per- 
sonally by  their  God,  through  Jesus  Christ  the  head  of 
heavenly  influence,  in  knowledge,  in  love,  and  in  glory, 
are  a  never-failing  supply  of  every  thing  which  is  de- 
sirable. The  company  into  which  they  are  introduced, 
gives  to  their  social  nature  its  proper  enjoyment ;  and  in 
every  conceivable  point  of  view,  and  in  many  respects  at 
present  inconceivable,  their  bliss  is  perfect.  The  recollec- 
tion of  their  earthly  journey,  now  that  they  are  at  rest, 
is  a  source  of  high  satisfaction.  Their  very  transgres- 
sions, now,  that  they  are  blotted  out,  compared  with 
their  sealed  pardon  in  eternal  friendship  with  God  in 
their  own  nature,  appear  at  once  as  the  occasion  of 
brighter  discoveries  of  the  perfections  of  God,  and  of 
a  nearer  approximation,  upon  their  part,  to  him  who 
loved  them,  and  still  loveth  them  with  an  everlasting 


OF  TRUE  RELIGION.  419 

love.  To  meet,  in  heaven,  their  fellow-pilgrims;  to  re- 
cognize the  friends,  the  fellow-worshippers,  the  fathers 
or  the  children  for  whose  loss  they  mourned,  and  who 
mourned  for  their  loss,  when  separated  by  death  on  the 
earth,  is  an  idea  replete  with  tender  delight.  Yes !  bre- 
thren, there  shall  your  Pastor  have  you  as  a  never-fading 
crown:  there  shall  you  rejoice  in  us,  who  aided  you  in 
your  journey  towards  your  home.  "  Ye  are  come  unto 
Mount  Zion,  and  unto  the  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  to  an  innumerable  company  of 
angels,  to  the  general  assembly,  and  church  of  the  first- 
born, W'hich  are  written  in  heaven,  and  to  God  the 
.Judge  of  all,  and  to  the  spirits  of  just  men  made  per- 
fect, and  to  Jesus  the  Mediator  of  the  new  covenant, 
and  to  the  bloo4  of  sprinkling,  that  speaketh  better 
things  than  that  of  Abel." 

CONCLUSION. 

Allow  me  then,  brethren,  whether  saints  or  sinners, 
to  address  you  as  men  of  understanding,  and  of  feeling. 
I  shall  make  no  remarks,  the  truth  of  which  you,  will 
not  immediately  acknovMedge :  and  I  shall  leave  you  to 
draw  from  these  remarks  your  own  inferences.  To 
yourselves,  to  each  of  you,  the  course  of  conduct  which 
shall  be  pursued,  is  infinitely  important.  The  mind  is 
distinct  from  body.  The  soul  outlives  the  outward 
man.  It  shall  live  for  ever.  Capable  of  progressive 
improvement,  and  of  enduring  enjoyment,  it  is  reason- 
able to  be  concerned  for  its  future  destiny.  The  ex- 
pansion of  its  faculties,  the  invigoration  of  its  powers, 
the  augmentation  of  its  felicity,  are  objects  worthy  oi 
regard.     The  happiness  of  a  day  is  more  important 


420  CONCLUSION. 

than  the  pleasure  of  an  hour — the  fehcity  which  is 
without  end,  is  more  to  be  desired  than  transitory  de- 
light. What  shall  it  profit  a  man  if  he  gain  the  whole 
world,  and  lose  his  own  soul  ?  or  what  shall  a  man  ei- 
ther give  or  take  in  exchange  for  his  soul  ?  there  is  no 
admissible  comparison.  He  is  less  to  be  detested,  him- 
self and  his  condition  is  less  to  be  deplored,  who  stakes 
in  the  desperate  game,  his  whole  inheritance  upon  a 
throw,  than  he  who  foregoes  the  perfection  and  the  en- 
joyment of  everlasting  life  for  the  delusory  pleasures  of 
a  transitory  world. 

The  fashion  of  this  world  passe th  away.     See  the 
index  which  marks  the  passing  time ;  it  is  never  at  rest. 
Eternity  is  approaching.     Grey  hairs  indicate  decline ; 
wrinkles  betoken  debilil^  ;  even  youthful  life  is  suspend- 
ed over  the  tomb  by  cords  of  slender  texture.     Beneath 
that  tomb  there  is  a  deeper  abyss,  a  bottomless  pit :  and 
what  prevents  your  fall  into  irremediable  wo  ?   I  hear 
the  voice  of  Mercy,  that  voice  which  said,  "  let  there  be 
light."     It  speaks  of  the  soul  that  sinned,  and  deserves 
to  suffer,  "  Deliver  him  from  going  down  to  the  pit,  for  I 
have  found  a  ransom."     It  calls  upon  the  wanderer  to 
return,  upon  the  labourer  to  repose,  upon  the  dying  to 
live.     It  is  the  voice  of  my  beloved.     Even  so.  Lord 
Jesus,   come   quickly!    "Now,  unto  him  that  is  able 
to  keep  you  from  falling,  and  to  present  you  faultless 
before  the  presence  of  his  glory  with  exceeding  joy,  to 
the  only  wise  God  our  Saviour,  be  glory,  and  majesty, 
dominion,  and  power,  both  now  and  ever.     Amen." 

THE  END. 


CONTENTS. 


INSCRIPTION V 

PREFACE vii 

INTRODUCTORY. 

THE  DISTINGUISHING  CHARACTERS  OF  EVANGELICAL 
RELIGION. 

SERMON  I. 

Luke  ii.  10. ...I  bring  you  good  tidings  of  great  joy 9 

The  Gospel,  12 — Its  peculiarities,  14 — 1,  Communion  with  God 
in  a  Mediator,  14 — 2,  Satisfaction  for  sin,  18 — 3,  Hohness  hy 
supernatural  power,  23 — 4,  Title  to  heaven,  by  the  merits  of 
another,  28 — What  it  is  to  preach  the  gospel,  31 — 1,  Announce 
facts,  32^-2,  Declare  doctrines,  35 — 3,  Offer  salvation,  36. 

THE  NATURE  AND  ORIGIN  OF  THE  CHRISTIAN  LIFE. 

SERMON  II. 

John  iii.  7... .Marvel  not  that  I  said  unto  you,  Ye  must  he  horn 
again 39 

The  different  methods  of  examining  Christianity,  40 — The  i^\t 
explained,  41 — The  nature  of  regeneration,  44 — 1,  It  is 
a  change  of  mind  for  the  better,  46 — 2,  It  is  by  divine  power, 
47 — 3,  It  is  a  spiritual  change,  63 — 4,  It  is  instantaneous,  69 
— The  use  of  means  explained,  61 — The  necessity  of  rege- 
neration, 69—1,  To  Faith,  71—2,  Repentance,  72—3,  Ac- 
ceptable obedience  and  worship,  74 — 4,  To  our  happiness. 
75 — Address  to  sinners,  77. 

THE  SEVERAL  DEGREES  OF  PERSONAL  RELIGION, 

SERMON  III. 

Rom.  vi.  4. ....^5  Christ  was  raised  up  from  the  dead  by  the  glory 
of  the  Father,  even  so  zve  also  should  walk  in  newness  of  life 79 

^Explanation  of  the  text,  80 — Six  distinct  degrees  of  progress  in 
personal  religion,  83--1,  The  period  of  Anxiety,  85—2,  Of 


422  CONTENTS. 

Admiration,  90— 3,  Of  Thirst  for  Knowledge,  93—4,  Of  Pub- 
lic Spirit,  97—5,  Of  Heavenly-mindedness,  100—6,  Of  Pa- 
tience  and  Martyrdom,  102 — Conclusion,  109. 

THE  SPIRIT  OF  ADOPTION, 

SERMON  IV. 

Rom.  viii.  15....Fc  have  received  the  spirit  of  Adoption^  zvhereby 
we  cry  Ahha^  Father Ill 

Arrangement,  the  Gift  received;  the  Liberty  from  bondage ; 
and  the  Address,  1 13 — The  Gift  bestowed  on  God's  children ; 

1,  The  Spirit,  a  seal  of  our  adoption,  114 — 2,  Witness,  119 
—3,  The  Comforter,  123— Christian  Liberty,  129—1,  From 
Sin,  131 — 2,  Satan,  134 — 3,  Man's  influence,  138— AbbaFa- 
ther,  141 — Its  import  in  several  particulars. 

THE  MEANS  OF  GROWTH  IN  GRACE. 

SERMON  V. 

2  Pet.  iii.  IB. ...Grow  in  grace 151 

The  fact  of  growth  in  grace, 152 — Explanation  of  the  text,  153 
— The  means,  154 — The  ordinances,  as,  1,  Instruction,  156 — 

2,  The  sacraments,  160 — 3,  Conversation,  166 — 4,  Prayer, 
171 — Rational  reflections,  172 — 1,  Upon  our  sins,  173 — 2, 
Providence,  175 — 3,  God's  love,  180 — 4,  Death,  183 — Di- 
vine influence,  186—1,  Teaching,  189—2,  Affecting,  191— 
and,  3,  Strengthening,  195 — Concluding  addresses,  198. 

ASSURANCE  OF  A_  SAVING  INTEREST  IN  CHRIST. 

SERMON  VI. ' 

1  John  iii.  10.... Hereby  Zi)e  know  that  we  are  of  the  truth,  and 
shall  assure  our  hearts  before  him 203 

Unfounded  Confidence,  203 — Assurance  attainable,  206 — 
Principles  implied  in  self-examination,  213 — 1,  Any  gra- 
cious exercise,  is  evidence  of  piety,  219 — 2,  Variety  of 
Christian  attainments,  223 — 3,  Conversion  under  different 
circumstances,  227 — Remarks  on  the  religion  of  infants, 
their  death,  and  future  state,  228 — 4,  The  aid  of  the  Spirit, 
237 — Application  in  four  particulars,  238 — Distinction  be- 
tween saving  faith  and  the  assurance  of  salvation,  246. 


CONTENTS.  423 

THE  EVIDENCES  OF  TRUE  RELIGION  IN  MAN 

SERMON  VII. 

1  John  iv.  13. ...Hereby  know  xae  that  ixe  dwell  in  him  and  he  in 
us,  because  he  hath  given  us  of  his  Spirit 249 

Explanation,  251 — Spiritual  exercises,  the  evidence  of  spiri- 
tual life,  253 — 1,  Self-abasement,  254 — 2,  Dependence  on 
Christ,  263—3,  Submission  to  the  law  of  Christ,  270—4, 
Joy  in  God,  277 — Distinction  between  the  special  and  com- 
mon work  of  the  Spirit,  281. 

THE  DUTY  OF  THOSE  WHO  HAVE  NOT  ASSURANCE. 

SERMON  VIII. 

Isa.  I.  10.. ..Wlio  is  among  you  ihaifeareth  the  Lord^  that  obey-^ 
eth  the  voice  of  his  servant,  that  walketh  in  darkness,  and  haih 
no  light  F  let  him  trust  in  the  name  of  the  Lord,  and  stay  upon  . 
his  God 287 

Explanation,  288 — Duty  of  the  desponding;  1,  Distinguish 
doubting  from  unbehef,  292 — 2,  Ascertain  causes  of  doubt- 
ing, 295 — 3,  Continue  in  practical  obedience,  315 — 4,  Be- 
lieve in  the  Lord  Jesus  Clirist,  324 — The  end  of  faith  is 
salvation,  329 — Faith  is  the  duty  of  the  sinner,  330 — The 
inabihty  of  man  by  nature,  331 — Christ  freely  offered  to 
sinners  as  such,  331 — Faith  is  an  exercise  of  the  spiritual  un- 
derstanding and  the  spiritual  aifections,  332 — Appropriation, 
334,  and  247. 

THE  CONSOLATIONS  OF  TRUE  RELIGION. 

SERMON  IX. 

Psalm  Ixiii.  3 — 7. ...Because  thy  loving-kindness  is  better  thatt 
life,  my  lips  shall  praise  thee.  Thus  will  I  bless  thee  while  I 
live:  I  will  lift  up  my  hands  in  thy  name.  My  soul  shall  be 
satisfied  as  with  7narrow  and  fatness;  and  my  mouth  shall  praise 
thee  with  joyful  lips:  Wlien  I  remember  thee  upon  my  bed,  and 
meditate  on  thee  in  the  night-watches.  Because  thou  hast  been 
.  my  help,  therefore  in  the  shadow  of  thy  zmngs  will  I  rejoice....  339 

Explanation  of  the  text,  341 — Religion  the  best  comfort,  352 
— 1,  Destroys  the  principal  causes  of  grief,  353 — 2,  Sup- 
ports under  remaining  afflictions,  357 — 3,  Brings  to  view  the 


424  CONTENT^. 

best  objects,  361 — 4,  Produces  the  purest  affections,  367 — 
Love  seeks  the  good,  and  the  enjoyment  of  its  object,  and  in- 
cludes both  benevolence  and  desire  of  enjoyment,  369 — Good 
will  to  others,  and  regard  to  personal  happiness,  both  ori- 
ginal principles  of  the  human  mind,  372 — Disinterestedness 
and  selfishness  described,  372,  373 — 5,  Assurance  of  God's 
love,  377 — 6,  Religion  inspires  with  the  hope  of  eternal  en- 
joyment, 379. 

THE  STABILITY  AND  PERFECTION  OF  TRUE 
RELIGION  IN  MAN. 

SERMON  X. 

Jude  24,  25.... JVow  unto  him  that  is  able  to  keep  you  from  fall- 
MIO-,  and  to  present  you  faultless  before  the  presence  of  his 
glory  with  exceeding  joy,  to  the  only  wise  God  our  Saviour,  be 
glory  and  majesty,  dominion  and  power,  both  now  and  ever. 
Amen • 28S 

The  Perseverance  of  the  saints,  385^-ExpIained,  386— Vin- 
dicated, 390— By,  1,  Declarations,  390 — 2,  Promises,  391 — 
3,  Descriptions,  393— Death  of  the  saints,  395— Use  of 
religion  at  death,  396 — The  soul's  immortahty  vindicated, 
400 — The  doctrine  of  an  intermediate  place  refuted,  407 
—Paradise,  a^^,  409— Heaven,  415— Conclusion,  419, 


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